CHAPTER 1: PART-1 الباب األول: النهضة في العصر الحديث THE RENAISSANCE IN MODERN ERA Before we talk about the renaissance in the modern era, it is better for us to talk about the era of the renaissance and its stability, because the rebellious tidal wave which had erupted in the first phase13, it calmed down in the second phase14 but in this period a stream of life and a strength of revival has been sent to it once again. That is because of a man from the Saudi Royal Family. He was a unique man, had conscious mind, far sight and distinctive poise for men who were created. He had the ability to build a nation, to revive a community and educate the people. That man was Abdul Aziz bin Abdur Rahman. He was distinguished by every quality to regain for his family the kingship which was for them before and seize all what was under his forefather Abdul Aziz first and his son Saud the great including the land of the Arabic Peninsula, hoist his flag here and remove the influences of the Turks completely . He was fully aware when to extend his hand towards English for help and when to confront with them, How to convince the religious scholars to introduce the means of civilization in the country. The persons were unaware about the secret of these means or had some reservations in this issue. He also knew how to get their permission for it to invade the peninsula riding through the modern era and what would be his roadmap in some of the political and administrative issues, which were in the interest of the country and the people. This period has the credit in richness of the Kingdom, in its welfares, in welcoming of the experts who discovered petrol. He issued the licenses to the American companies to utilize it in the interest of the country. He planted the land by the money he obtained from it, opened industrial plants and the built factories, paved roads, civilized the rural areas, disseminated the education and fought the laziness, dependency and the idea of underestimating the industry. He was all worthy to be called as The King of The Saudi Arabia and The Lion of Peninsula. Then his successor and son Saud walked through his father’s plan for some time but when his steps missed the right way, his brother Faisal took over the charge and started to complete what his father and brother had started. Due to the importance of this period its events and incidents have been entangling and because of the impacts it left on various aspects of intellectual and material life we liked to talk in detail about it, so we could refer the reasons to its origin and the results to the creators while the necessity calls to conduct this study.

13. It is called the period of expansion 1744-1818 A.H. 14. It is called the period of setback 1818-1902 A.H. 6

The regaining of the forefather’s land and reunification of the Peninsula seems like a myth or dream which Abdul Aziz15 began along with twenty persons and ended after owning Najd, Hejaz, Ahsa and Hail, a land which has the area of million square kilometers and the millions of people. His first effort started in 1318A.H/1901A.D. The Amir of Kuwait16 pushed him as the head of the army to invade Riyadh city. He sent another group to Qassim to create inconvenience for Ibn Rashid his opponent. The group seized Qassim. The Prince Abdul Aziz left Riyadh after he seized it in fear of Ibn Rashid. In 1319A.H/1902A.D he returned with forty persons to Riyadh and took over it and killed its chief and governor of Ibn Rashid17. The city declared it’s submissive and obedience to him. Then his authority extended to the southern regions taking advantage of the absence of Ibn Rashid in Iraq in seeking of Turkish help against Mubarak al-Saba18. His stay in Iraq lasted long because the Turks deferred, postponed and took long time to response him. When he returned, he went to Riyadh to regain it. Ibn Saud left it to move towards south. Ibn Rashid met him in Dalam19. Both the armies converged there and the fortune sided with the young man against his stubborn opponent. Ibn Rashid returned to Iraq and got help from Turks. He moved to Kuwait and Mubarak called Ibn Saud for help. He responded his call but sonly realized that it was a deception20 by Ibn Rashid who became able by this act to keep Abdul Aziz away in Kuwait and he himself moved towards Riyadh. This news reached to the young man. He moved to Qassim and seized the city one by one. He broke down on his big opponent and rushed to Qassim to save it. He left Riyadh after a long fight. In the year of 1324A.H/1906A.D Ibn Saud knew through his sources that his opponent was in Rauza Mehna21. He moved to it and both armies converged in the darkness and the fighting intensified. In the meantime Ibn Rashid was moving among his army riding his horse and inciting them to fight and fortitude. He could not know that he reached the region of his opponent while he was repeating his famous word The Saudis recognized his voice and showered him with the hail of .22”من ها ْن يا الفريخ“ bullets. He fell down reddened with blood. Abdul Aziz became free with his death from his strongest competitor in the heart of the Peninsula.

15. Abdul Aziz was born in Dhul al-Hijjah 1293A. H/December 1876 and died in 1373A.H/1953A.D 16. Abdul Aziz and his father Abdur Rahman were refuses in Kuwait at Mubrak al-Sabah 17. The name of the chief was Ajlan, he was killed by the hand of Abdullah bin Galloway, the cousin of Abdul Aziz 18. Mubarak Al-Sabah bin Jaber bin Abdullah bin Sabah was from Anza (1254-1354A.H/1838-1915A.D), the Emir of Kuwait, he grew up there. His word was the last word about his two brothers Mohammad and Jarrah. He killed them in 1313A.H/1895A.D. The issue became right for him after that. The ottomans had some control over Kuwait so they incited ibn Rashid against Mubarak and tried to exile him with deception. They sent one of the ships to carry him to become one of the members of the advisory council in Astana. He resorted to English and they declared their protection on Kuwait (Al-Aalam 6/150). 19. Dalam: one of the city of kharj and it is valley close to land of yemama for the tribe of Bani Qais bin Thalaba bin Akaya bin Bikr bin Wail, by the road to Mecca from Basra. This is the good valley in yemama. Its famous cities are Dalam which was the capital city, Najan, Saleema, Yemama, Munsif, Munisaf, Zaiah, Bade, and Farzan, after the establishing of agricultural plant of Kharj in 1360H/1940A.D, became the base till now (yaqoot 3/416, Hafiz Wahba, page: 52) 20. Tarikh Najd by Ameen Raihani, page:134 21. This was a place in Qassim region the homeland of Al-Mehna 22. That means from here o, Farikh, it was the name of a soldier who was carrying their flag in wars. 7

After Abdul Aziz killed Ibn Rashid, this Rashid’s family received the same kind of dispersion and fragmentation what the Saudi family had received after the death of Faisal bin Turkey. Mataab took over the charge of the authority after his father’s death of Saleh bin Saud. He agreed with him to waive the rule of Qassim and the rest of Najd while he would keep the Hail, its neighboring regions and whole Chammr23. The rule of Mataab did not last long. He was assassinated by Sultan bin Hamoud of Al-Rashid and took over the rule of Hail. The brother of Sultan named Saud attacked on his brother, killed him, took over the authority and compromised with Ibn Saud. It was in the year of 1326A.H/1908A.D. But Saud was killed after a year and a few months by his cousin Abdullah Bin Talal and again Abdullah killed and rule came to Abdullah bin Mataab. During this period the relation between Al-Rashid and Ibn Saud was tilting between reconciliation and strife, war and peace. It remained so until Ibn Saud completely eliminated them in 1340A.H/1921A.D24. Ibn Saud faced several unrests but he settled down these all. In 1327A.H/1909A.D Hazzazna25 revolted in Hariq26. In the following year his cousins Saud Faisal revolted in Kharj, but he defeated them. In 1330A.H/1913A.D Prince Abdul Aziz saw the Turkish state cracking and collapsing, he also saw the ambitions were surrounding it from every corner. He taken the opportunity of its exit from Balkan27 war losing all strength, pounced on Ahsa province and freed it from Turkish influence and it carried out to Arabian Gulf. His relations with British Government28 started. In 1331A.H./1914A.D. when the World War first started the situation of the Arab countries was in the following shape. The Prince Abdul Aziz al-Saud the ruler of Najd and Ahsa. The Ottomans and the Ashraf were ruling Hejaz. Al-Rashid was ruling Hail and Chammr Mountain, and allied with Turks. Idrisids and Ottomans were ruling Aseer. Al-Hamiduddin was on the charge on Yemen authority which was in conflict with the Ottomans. Syria and Iraq were under the rule of Ottomans. England was ruling in Egypt militarily and the reins of the Suez Canal in their hands. Arab Emirates situated in the Arabian Gulf and Aden both were under the control of British.

23. Qalbo Jazeertat al-Arab, by Fawad Hamza, page: 368 24. Qalbo Jazeertat al-Arab, by Fawad Hamza, page: 383 25. Distant relatives of Ibn Saud from Anza 26. This was the highest valley which had villages, gardens and many residents (Al-Isfehani, Belad al-Arab,p:4 27. Occurred in 1912-1913, (involving Serbia and Bulgaria against the Turks and because of its result Turkey lost its land in Europe) 28. Jazeerat al-Arab, by Hafiz Wahba, page: 257 8

German was trying to extend its influence in Arab countries as well as it was in try to extend the railway line from Berlin to Baghdad and would love to reach to Kuwait.29 Abdul Aziz looked at the Arabian Peninsula and read its present situations in the heart of the Peninsula and the situations of the Arab countries in the beginning of the World War first. He found that it was in an awkward position and in extremely complex situation. It was must for him to select a clear path to move forward. He had to select right one because his future and the future of the Saudi Royal Family and the authority of Najd itself were depending on the right selection. If he would know the right selection and the right way he would insure the sovereignty for himself and for his country, and if he did mistake in selection then fate would be unknown and the future would by mysterious. He thought a lot and saw that if he would side with the Ottomans in their war against British and its allies then what would be the possible consequence in case the Ottomans Empire won. This victory would enable the Ottomans to extend their control in the country and then in the Peninsula. In case of loss nothing would change to him, because Ibn Rashid in his north and Sharif Husain in his west were in aggression before they lose the war. He was fully aware of that and therefore he arranged his administrations and politics according to the situation, and prepared for it. The victory of Turks would increase their enmity in strength in some ways. In case of the victory of Britain he could eliminate these two enemies and the Turks who were helping them. He could also to take revenge from them for his forefathers. But the real question was that was it possible for him not to ally with British? That powerful, rich foreign Empire was occupied on Basra, Kuwait; its military fleet was in the water of the Arabian Gulf30, it had cut off the eastern way from the Peninsula as well as Sharif Idrisi the ruler of Aseer, southern region especially Aden was in alliance with English. If he would try to move against, then its army and forces were fully prepared to strike him. Ibn Saud liked to ally with British and it likely in his mind that they might welcome war even their victory was closer to his mind than the victory of Turks. He sided with English and signed the treaty with them in 1334A.H/1915A.D31. He declared his agreement with them in public after Sharif Husain turned back from his cooperation with Turks to the agreement with British and received from them aids and weapons. Ibn Saud rushed to seize the opportunity, and did agreement with English to cut off the way to Sharif Husain and signed the first treaty with English. He himself represented his country as Percy Cox represented the British Empire.

29. Moajazat Fauqa al-kalam, by Ahmad Asa, page: 68 30. Qalbo Jazeertat al-Arab, by Fawad Hamza, page: 367 31. The first treaty between Ibn Saud and England was signed in 1334A.H./1915A.D. Sir Percy cox represented his country while Abdul Aziz represented his country. It was unfair on Saudi right, then it was amended in may 1346A.H/1927A.D. Jazeerat al-Arab by Hafiz Wahba, page: 234 9

There was another difficulty related to the army of Abdul Aziz. The most of them were from rural areas and volunteers having the religious belief. The preponderance features of this army were that it was irregular, in unknown number; it was increasing and decreasing according to the circumstances, ambitions, aspirations, profit and loss depending on the heat and cold, rain and drought. It was true that the Salafiiat Da‘wah found a fertile land in rural areas, Najd and its outskirts, but its followers were stick in everything except religion. They were due to their livelihood always in travel. They had neither homeland nostalgic for it nor fixed property for which they would in constant fear of its loss or wanted to increase it. It was very difficult to depend on them in establishing an independent nation. Abdul Aziz desired to get benefit from this great strength. He observed that nothing could unify and rein them and finish all sorts of troubles except religion. He spread out the religious reformers among them; built villages for them so they could shift from desert to these villages and could abandon the life of continuous travel. He provided for them the sources of agriculture and stability. He also introduced the preachers among them who said them that the migration from desert to the villages was actually the refusal the polytheism with Allah and his messenger- peace be upon him-.32 The idea worked out and a lot of people migrated to these new villages.33 In the way of faith life and take off the desires of polytheism, they sold their camels which were helping them in travel. They started to study religion, deep understanding of faith then paid attention on agriculture in addition to religious education. This huge power was useless, scattered in limited region came under the supervision and control of Abdul Aziz. The residents of these villages named brotherhood became soldiers always prepared to gain any kind of knowledge in the way of lifting the flag of monotheism.34 They became brothers in the way of Allah and washed out all kinds of hatred and revenge from their hearts. Abdul Aziz won the first battle in educating and civilizing them. During the war in 1336A.H./1916A.D.Sharif Husain declared revolt against the Ottoman Empire and proclaimed king of Hejaz and all Arabs. He issued a newspaper Al-Quibla. Its columns have been crowded with the news title His Great Majesty the King of Arab. Then this newspaper started to rejoice to the king of Arabs and raise the slogans the Great Savior. These slogans spread out all over the Arab countries. A lot of people reacted strongly. The king Sharif started to speak on behalf of all Arabs and claim to be their biggest leader. Ibn Saud rejected it and putted condition before Percy Cox when he signed the treaty with him that Sharif would not speak on behalf of the Arabs and would

32. Tarikh Najd by Ameen Raihani, page: 261 33. This means to migrate from one land to the another land. Azhari said: the reality of the migration among Arab was the migration of a villager from its village to the city (Tajul oroos 3/630) 34. Qalbo Jazeertat al-Arab, by Fawad Hamza, page: 375 10

not proclaim as their king. The negotiator accepted the condition of Ibn Saud. In this way Sharif was calling himself some ways that was rejected by Ibn Saud and contrary to what was agreed upon between him and British. Ibn Saud protested against what Sharif Husain was recalling. English replied that it would recognize Sharif as the king of Hejaz only not as the king of whole Arabs. Sharif was informed about the limited recognition of England and protest Ibn Saud. He tried to attract Ibn Saud by nice letters and gifts to win his heart and buy his silence, and at the same time he conspired with the Emir of Hail to eliminate Ibn Saud. Abdul Aziz knew this conspiracy but he did not break his silence until Husain started to occupy some of the territory claimed by the Saudis that it was under their region. Then Ibn Saud decided to stop Husain in its limitations and regain from him Turba and Khurma35 which were accepted as the land of Najd region. As well as at the same time he decided to depend on his own army and men, not on the aid of English who were changing their colors with a new color every time and go back from their words and actions according to their interest. The friction of war occurred between Saudi army and the army of Hejaz in 25/8/1337A.H/1919A.D when the brotherhood attacked on the camp of prince Abdullah bin Husain in Turba and their swords massacred. No one could save himself but Abdullah and a few dozen officers and soldiers. England played its dirty game. It remained to support Hussain on the one hand and on the other hand used to strike Ibn Saud from the back. The strongest what infuriated the rage of Abdul Aziz against English, that was striking of English aircraft some brotherhood who clashed with a number of Kuwait citizens in the issues related to grazing areas. England after its victory in World War also distributed the Arab land among the sons of Hussain and declared them princes and kings of some Arabic countries neighboring to the authority of Ibn Saud. This was the warning even a new barrier which was wrapping around his country. Then Ibn Saud realized that the time had come to move. He called in the general conference of brotherhood in Riyadh; he also called the members of Saudi Royal family, the religious scholars and the tribal leaders and explained to them the current situation. They decided to select him as the Sultan of Najd and its attachments, and also decided that each of the successors of his decedents would enjoy this title. As soon as the news reached to England it recognized it officially. The phase of elimination of Ibn Rashid came. That was the first act of the Sultan after he took over the charge as the Sultan. This problem has involved the family and coasted it in many ways including the tiredness, killing and men because of the means of peace not resulted anything. He prepared for this mission the army of ten thousands warriors of the people of Najd in 1340A.H/1921A.D and walked as its head towards Hail till he reached to its boundaries. The Chammrion tried to

35. These were the gardens of diet situated in the East of Taif, behind the mountain of Hizn in the valley of Sabee 11

compromise on the basis that the Chammr Mountain would remain autonomous and Abdul Aziz would look after the foreign affairs. He refused insisting that they would enter in where the people of Najd entered but they denied. The battle began. He warned the residents to be submissive and abandon Al-Rashid. Rashids asked help from English and Husain, but no one responded to his call. Finally the city opened its doors for the Sultan submissively along with the ruling family. He honored them and forgave all, occupied Khaiber, valley of Sirhan and Jauf36 and extended towards Oman. The English authority started to pound his forces by air, land and supplied it37 and then apologized to him about it. As well as some brotherhood’s forces went to Iraq and clashed with some tribes. The aircrafts bombarded the brotherhood to stop and kill them.38 England tried to settle down the atmosphere between Najd, Iraq and Urdun, so it cooled down because of being Husain behind it. The Sultan thought that he would not take rest but after resolving the Husain Problem completely. He was assisted by the calling of the brotherhood in their conference in 1343A.H/1924A.D where they argued Ibn Saud that Husain had been prevented Najdis from Hajj for five years. They demanded Ibn Saud and insisted that he would come out with a solution of this problem. Abdul Aziz said them to keep patience; he would try to solve the issue wisely and in a peaceful manner. He made them understand the seriousness of the current situation. But they shouted in a one voice “toward Hejaz towards Hejaz”39. He announced that the Najd authority had decided to maintain peace and security in Hejaz. It would serve religion and had not any intention of expansion. Actually the brotherhood walked to Hejaz passing through Taif in 1343A.H/1924A.D and won it without facing any difficulty. The people of Mecca scared from their advancement. The dignitaries of Hejaz, its traders, its scholars and riches met in Jeddah and decided to dismiss Husain who inflicted their city into this trouble as the result of his hasty actions. They wished to enjoy the same kind of peace and stability as the Najd did. They wanted to become free of the enormity of the tax and exploitation which were imposed by Husain on Hejaz and sacred pilgrims,40 and they demanded to abdicate for his son Ali to save them but he refused so they abandoned him and took oath by the name of his son and forced him to leave Jeddah to Aqaba. The brotherhood entered Mecca in 17/03/1343A.H/1924A.D, and then occupied Qunfudah in the south and Raghib in the north. In the following year they took on Jeddah after a tight blockade lasted a whole year. Finally Sharif Ali surrendered to Ibn Saud. Medina came under the new flag and hijajis called Abdul Aziz in 22/6/1344A.H/1926A.D as the king of Hejaz and

36. Khyber, it is a valley of Sirhan, Jauf: the names of places in the north of the kingdom belonging the region of Hail. 37. Tarikh Najd by Ameen Raihani, page: 329 38. Ibid, page: 306 39. Ibid, page: 326 40. Ibid, page: 336 12

the Sultan of Najd and its attachments. In 24/04/1345A.H/1926A.D he extended his rule to Asir and southern region. The royal decree was issued on 21/ 05/1351 A.H/22/9/1932 A.D to unify the country under the single name that was Kingdom of Saudi Arabia. The King Abdul Aziz spent many more sleepless nights to lay the foundations of security which was missing in Hejaz, organizing the government and uplift the country from its sleep which lasted long, as well as he overcame many obstacles including the increasing of influence of the brotherhood. So he reined them and prevented them in their limitations. He also terminated the rural traditions which were requiring taking dues from pilgrims. He abolished the foreign privileges and courts. The country entered into a real renaissance when petrol was discovered in the eastern region and money started to influence the life in the Peninsula and transfer it from poor state to a progressive state. His son Saud was selected as the king of the Kingdom of Saudi Arabia after the death of his father in 1373A.H/1953A.D. He began to complete what his father started. He introduced ministries and pushed the country forward strongly. However his inner circle did wrong to him and the people and dragged him into act which was not in the interest of the people and the country. That is why the Saudi Royal Family, The Board of Ulamas and common people of the country isolated him unanimously and called the crown prince Faisal bin Abdul Aziz as the king. It was in the year of 1384A.H/1964A.D. Faisal launched the general comprehensive renaissance, so he was considered as the second founder of the Kingdom after his faith and this renaissance still continues towards progress and development. The Renaissance of the modern era in Kingdom of Saudi Arabia (preamble of the renaissance) The renaissance in the modern era has begun in Saudi Arabia, with the blessed Da’wah of Imam Muhammad bin Abdul Wahhab in the year 1157A.H, because at that time the Arab and Muslim countries in general has reached a stage of moral decay and religious pitiful, where righteous persons were pleaded, and people tried to go closer to their God with their help, and with the help of some of the trees and the stones and the like, which were decorated by the thugs and called people to it . Adultery and usury and many of the evils which are forbidden by Islam overwhelmed the society.Imam Dawah came into existence to take the hands of the people towards religious and moral guidance. It was necessary for the Dawah of Imam to have a power supports him and tightens his force. Allah almighty blessed the king Muhammad bin Saud with this status, so he made his power a supporter of Sheikh and his blessed Da’wah. The impact of Dawah in the literature of the island:

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In rhetoric: The rhetoric of the most important means of Sheikh Imam in his Dawah and so we found the effect of Dawah early in the rhetoric, and perhaps the reason behind it is that the Imam renounced old speeches because of its artificiality and decoration, and hyperbole and exaggerations, and then he came to new speeches established by him. This impact of Dawah continued in public speaking till the first term of Saudi state ended and the wind of rhetoric become slow and people stayed chanting sermons of Imam, and the others returned to old blogging, until the middle of the fourteenth century came up and life began runs in the rhetoric again and returned the effect of the Dawah to take place in public speaking. In writing: What is said about public speaking is said about the book writing which accompanied Dawah from very beginning and its life continued, even in the periods in which first and second Saudi state weakened. As for the literary writing and writing registers, the impact was delayed to the middle of the fourteenth century of migration. In poetry: the poetry was fastest literary arts - after oratory - to respond the Dawah and to be influenced by it. At the forefront of the poets was Imam Muhammad bin Amir San'aani as well as Sheikh Hussein Bin Ghannam , who was contemporary of Imam Muhammad bin Abdul Wahab, he was his student in studies and after taking education sat down to students in the Mosque of Dir'iya teaching them the science of grammar, presentations and other sciences , and he was a poet turned to support the Dawah with his poetry, wrote in praise of their Dawah and its leaders , and condemn its enemies. The south of the country was the scene of the doctrines and methods, and most highlighted was the doctrine of Sufism and mysticism and the like, there were among those scholars purified men known for their purity and cleanliness they listened about this Dawh and accepted it very soon and worked to public it and he ably vanished some roads and schools such as Sufism, and by his effort some of them weakened and some of them become lessened like esoteric arena. Among the most important of these scientists are Al- Hifzi who turned out to support the Dawah and began writing the poems in its support and the support of its leaders. However, the effect of the Dawah was in the purposes and subjects and thought, but in the language and style it had been delayed by a period of time until Ahmed bin Musharraf, Abdul Latif bin Abdur Rahman then after them Aloscopa and Abdul Aziz al -Mubarak and Ibn Uthaymeen and Ibn Bilhid appeared then influence of Dawah began appearing in accuracy of the word of poetry and style and the way of plotting and recreation.

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Among those Islamic scholars whose books were influenced by Dawah and their poetry is Sheikh Suleiman Bin Shmon who stood himself and his pen for Dawah and leaders praising them or defending them and nullifying what the enemies had said about the Da’wah and leaders of this great Dawah. From their sayings in this field saying of Ibn Ghannam bemoaning Sheikh Imam; وليس إلى غير المهيمن مفزع إلى هللا في كشف الشدائد نفزع “And not to the non- dominant, we go to Allah to take away the bigger problems. And the words of Mohammed bin Ahmed Alhfeza”, فعم حياه الكون في الغور والنجد تألق برق الحق في العارض النجدي “His modesty overfilled the universe in the valley and plateau. The light of truth shined in Najd”. Finally, the words of Ibn Uthaymeen about those who condemn the writings of Ibn Shmon:

تجلت فأجلت ظلمة الهزل والجذ شموس من التحقيق في طالع السعد بأعناق اهل الزيغ مرهفة الحد قواطع من آي الكتاب كأنـــــــــــــــها

“It appeared and enlightened the darkness of comedy and serious poetry. These are the suns of research in the nature of happiness. They are sharper knives to cut the necks of those who go astray.” The impact of Dawah continued in the poetry of poets represented in the inclination to noble meanings and words and their avoidance of lower words and this rule applies to the poets of the Kingdom except very small number of poets. In art writing : Before the mid- fourteenth century of migration there was no writing, but what can be inflicted to the letters of Ikhwan or some very rare models such as easy set entitled with AI Maqama al Dhandia by the writer from South Hassan Ali Albehcali. The impact of the Dawah does not differ in these models from the poetry where the impact appeared in the subjects. In 1340A.H the impact of western literature and migration literature began appearing in the productions of some writers where some of those faults attached to their literature. However, the impact of the Dawah was able to overcome the expatriate waves, and was able to preserve the art writing and its highness in words and meaning, including both the article and the story and the other and therefore we do not find in what these writers had written falls verbally or intellectually, we will notice something of it in the books published after almost 1390 perhaps it’s an inadvertently fault ends, or perhaps a flame extinguishes.

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The renaissance, which I will mention in my research, is the renaissance that has evolved in the Kingdom of Saudi Arabia since 1902 to this time. Every renaissance has reasons and I will be mentioning these factors in detail.

Renaissance contemporary concerns in Saudi Arabia

First, the historical motives

(a) Conquering Riyadh and inclusion of Al-Ahsha In the year 1319A.H. King Abdul Aziz was able by God’s mercy to regain the capital of the second Saudi state (Riyadh). In 1331A.H, he regained Ahsa and eastern regions of the kingdom from the hands of the Turks, after the extension of his influence on many of the parts of Najd, and what these two victories are of the profound impact they deserve to be counted among the factors in the Renaissance, especially teaching in mosques and schools. Katatib was activated beyond remarkably after these two victories added the security and stability.

(b) Revolution of Sharif Hussein bin Ali In 1334A.H the king Hussain bin Ali was able to get Hijaj free from Turks, who worsened their policy for the country they ruled especially when they suppressed the people regarding the enforcement of Turkification , but the King Hussein was not successful in some of his works , especially when he stressed on censorship of newspapers, if there no was no result but the return of the Arabic language to the offices of newspapers and teaching , that was enough to be taken as one of the factors of the renaissance . (c) The unification of the Kingdom of Saudi Arabia In 1345A.H, King Abdul Aziz (may mercy be upon him) has completed the unification of parts of the Kingdom and became the Sultan of Najd and Hijaz and its premises. In the year 1351A.H he launched on the country its current name Saudi Arabia . Since King Abdul Aziz entered the Hijaz in the year 1343A.H the intellectual movement moves from activity to activity, where opening of the schools here and there renewed, and newspaper Umm-al- Qura was issued which opened pages to writers after the restrictions on the press were lifted.41 Development of press Umm al- Qura began, and it is the most important historical events in the life of literature in particular and thought in general, but the impact of the Dawah of Imam was broader and more comprehensive.

41. Al- adab al- Arabi wa Tarikhuhu 42. Tareekh e- Mecca al- Mukarrama le Ahmad al- Sabai 2/7 43. Mujaza Fauqa al- Remal le Ahmad Asa page 189 44. Qayetabi al- Mahmudi, Abu al- Nasr Saif al Deen one of the kings of Egyptian kingdoms, dead in 1496A.H, Badaiul Zuhur le Ibn Iyas 90/2 45. Tarikh e- Mecca 1/294 16

Educational motives

A) Schools and universities Education: Education has the direct effects on renaissance literature, therefore it is inevitable for researcher in Saudi literature to study the subject of education in the Kingdom of Saudi, and to poll its places, and programs, and to recognize his men and his students through the modern era to be aware of its impact in the renaissance and its effectiveness in it.

Education before regime of Saudi Arabia

This period extends from the year 923A.H /1517 A.D when Hijaz formally went under the authority of the Ottoman Empire42at the days of Sultan Selim I, to establishment of the Kingdom of Saudi Arabia in 1343A.H/ 1924A.D and short era included in it in which Sharif Hussein al-Hashemi announced the independence of the Hejaz from the power of the Ottoman 1335-1343A.H /1916 – 1924A.D. Talking about education in the Arabian Peninsula during this period is short of breath with little materials, particularly what is attached other than the holy land, and the reason behind it is the lack of attention of researchers and historians to speak about it. No matter how we tried to exploration in various books on the subject it will not produce any benefits, but the small signal at the modern source 43talked about the School established in Al-Ahsa year the issuance of the Ottoman Constitution in 1326A.H/ 1908A.D and that all the subjects were thought in Turkish language; Therefore, the citizens ignored it. They took not any benefit out of these facts. The education in the Hijaz, especially in Mecca, I am going to give an indication to the schools of Mecca in the present era which is mentioned by Ahmad Sibai, Speaking of School Sultan Bey44 next to the Haram al-Sharif, he said that the study was in organized way, and that the Sultan dedicated a number of houses in Mecca, to be reward for teachers. The total production of grains was per year two thousand gold dinars45. The second school built by the Sultan of Bengal Ghayasuddin, and allocated to the teaching of the four schools of jurisprudence, and it was located next to the house, Umm Hani46. In addition to the school there was a Ribat where

46. Umm e- Hani bin Abi Talib al- Hashmia, narrated from Prophet and he proposed her but not married , Tahzeeb al Tahzeen by Ibn Hajar al Asqalani 12/481 47. Tareekh e- Mecca 1/295 48. Ibid 2/204 49. Siyar Wa Tarajim by Umar Abdul Jabbar page 14 50. Tarikh e- Mecca 2/201 51. Ibid 1/294

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poor students were staying47. And education in the Hijaz in this period was given in many places: the first in the Two Holy Mosques, where Islamic scholars have been holding workshops for lessons and students were sitting around them. It was not limited to teaching religion and jurisprudence, but in addition to religious sciences it included the education of grammar, linguistic, astronomy, and logic. These teach in Holy Mosques,were counted and reached to 120 sometimes, there were educations in morning and evening, and between day and night in the activity and hustle 48. We did not find conditions to be met in the selection of teachers to teach in the Two Holy Mosques, but signs should be receiving a certificate from the senior scholar in his country after testing in the interpretation and modern jurisprudence and Arabic grammar.49 From the places of knowledge : some schools that were established by some Sultans or Philanthropists , and the houses of scholars who were given special lessons to their students50 , and the meetings of princes where the conferences held for the great scholars in which scientific research came to appear51. From the places of knowledge: houses of big and rich men, and this class were affluent preferred to bring teachers and educators to their homes to send their children to primary schools, or schools. They painted a teaching plan for teachers, and materials that their children want to learn.52 From the places of knowledge: desert, the noble persons of Mecca used to send their children , who are in a very young age to the desert , and especially to the tribe of Udwan in the East of Taif, which is close to the tribe of Saad that breastfed the Prophet -Peace be upon him- , where they were brought up in complete village with full illiteracy , until they grew up and returned to Mecca and they have learned some of the tribal languages , and memorized from their poetry , and took of their habits and morals, and the best of them is freedom in word and deed53 . The small schools are more common among the places to receive the principles of knowledge, and they have very much interest in it. This pattern of educational institutions was known all over the country that subjected to Ottoman rule, including Hejaz and northern Africa. At the beginning of the fourteenth century, the late nineteenth century (Islamic), the small schools of Muhammad al-Khayyat , and Mohammed al- Anani , and Abdullah Mujahid Abdullah Amedoh Sennari , and Ahmed Alsuhrke and others were the most famous.54 And the author of Miraat al- Harmain 55 that the number of small schools of Mecca at the beginning of the fourteenth century

52. Tarikh e- Madina Jedda by Abdul Quddus Al Ansari page 149 53. Mara a-l Harmain by Ibrahim Rafat 1/182 54. Tarihk e- Mecca 2/203 55. Miraat al- Harmain by Ibrahim Rafat, 1/182 18

(Islamic) amounted to forty-three, and there was the 1150 student there, describes the author of biographies of some of the scholars of the Grand Mosque56, and he says: " ... and there was in that era a sentence in a stone on old bed, beside them washrooms and open wells. The children drink from it. There are ills and good men there. The disease is contagious, the leper, and try and frantically spreading infection among healthy students by sitting on mats and drinking from one pot. The children were taught the basics of reading, writing and arithmetic, and memorizing the holy Qur’an whole or some parts of it, and some of the principles of jurisprudence. It is generally accepted that if a student completed Qur’an his family will hold a big party at their house and attended by Sheikh of the school, who is the guest of honor. The owner of the house then put a pot in front of the people and put some rupees and all other guests do that and thus a big amount is collected for the Sheikh.57 The first ottoman school was established in the modern Hijaz were Al- Rushdia School in Mecca and another school with the same name also founded in Jeddah. That was in the late nineteenth century, and learning materials in them were: Arabic, mathematics, history, and studies in Turkish language, and then added to them a group of Meccans. They were all taught their lessons in Turkish even Arabic grammar. It has been said that day: that the purpose of the establishment of Turkish schools turkification of sons of the Arabs. That’s why it was not accepted, but by the children of the staff of the Turks, and some elites who were bound together by ties of value. The students of knowledge and the sons of the scholars and people and neighbors had no motivation, but it is very much limited58. However, the Ottoman Empire began to open schools in most major cities, and made it to two levels: elementary and high. It seems that the luck of Medina did not lessen to that of Mecca. And a high school was there in full swing, and professors are Turks and Arabs, teaching all the subjects in the Turkish language59 , and that the authority was determined to establish an Islamic university there. But political events, and exit of Turks from the country prevented that and when the Saudi government came make it into existence.60 It seems that the Ottoman government sensed the value of school and the need of Hijaz to it, so it opened schools in big number, especially the elementary schools .But the citizens have remained unwilling to it, it hurt in their hearts to see the students of the School of Union and Progress in Mecca singing Hurriyet - Adalat -Msawat- Badshah choir Lisha and believe that this kind of talk leads to tearing of the Muslims, and threatens the integration of unity.61

56. Siar wa Tarajim by Abdul Jabbar 186 57. Ibid 187 58. Tarikh e- Mecca 2/201 59. Tarikh e- Medina Jadda by Abdul Quddus page: 152 60. Al- Adab al- Hijazi by Ahmad Ibrahim page:52 61. Siar wa Tarajim by Abdul Jabbarpage: 66 19

Whatever the case may be with these schools and its materials of teachings and degrees , the people of the country were not rushing to it because they felt the desire of turkification of their children , or for lack of full faith in usefulness of modern education because the benefits of modern education was not digested well in this generation.62 The schools of Turks if didn’t perform its duty as people desired, the national schools had reached to the goal and got the destination, because the citizen felt the weakness of Ottoman schools and lack of its usefulness, as they realized that it was no longer enough rights to attend a study circle in the Mosque or be limited to the sciences of the schools or to listen to what discussed in the council of kings and scholars conversation. So it’s necessary to establish a Nizami school that teaches the sciences of religion and the world, introducing the students with the aspects of life and the fields of sciences. They called each other to establish these types of schools. Many people responded to it and they started donating generously. This is giving money. That is offering the land. The third one is donating books. And another offering his service of teaching without pay and so on. Suddenly these schools got the acceptance of the people. They sent their children with great desire and enthusiasm. It numbers increased day by day. So there are schools of Abdur Rahim al Trablisi, Sheikh Shaheen, Sheikh Shams and Al- Falag in Jedda63 and schools of Al- Saulatia, Al- Fakhria and Al- Falah in Mecca. These schools had their big impacts in Renaissance. As for the school Al-Saulatia : An Indian woman named Saulat al- Nisa went to the pilgrimage and wanted to do some good work in Mecca with lasting impact and uninterrupted reward , so she purchased a land in Al- Khandarisia64 and dedicated it to build a school , and submitted to Sheikh Mohammed Rahmatullah bin Khalil Rahman Al- Hindi65 overseeing the implementation of the construction , and school was named on behalf of Mrs. Alsoltah school and the curriculum was based on the teaching the Qur’an , Arabic, arithmetic, geometry , and various religious sciences 66. And students started going to the school as the thirsty men go to fountains of water, and school began working sincerely, and some years have not gone until the appearance of their effects in people graduated from these schools. They got highest religious positions and the judiciary, and many of them were teaching in the Grand Mosque as Abdullah bin Al- Ghamri, Salim Shafi, Sulaiman Murad, Asad Nazreen67 and many of them are judges. And these schools have upper hand on the gentry’s families of knowledge in Mecca, like Ali Murad, Al- Mufti, Al- Ajmi, Al- Ghamri, Al- Duhan, Al- Dehlawi, Al-Dehlan, Basil, Al- Zawari, Al- Katabi and

62. Madhi al- Hijaz wa Haziruhu page: 111 63. Tarikh e- Medina Jedda by Abdul Quddus al Ansari 153 64. Name of street in Mecca 65. A great freedom fighter from India, author of Izhar al Haque in the defense of Islam, Tarikh e- Mecca 2/202 66. Miraatul Harmain by Ibrahim Rafat 1/182 67. Siar wa Tarajim 106,45,38 20

Al- Kamal68 . The school accepted financial aid from the people of India, in particular, because it is said that these are gifts of India to Hijaz.69 Then philanthropist Haji Mohammad Zainal70 thought in Caring the Education, so he founded in both Mecca and Jeddah Al- Falah School and he used to spend his own money. The purpose of the establishment of the School of Al- Falah , as said by its founder : "Islam and its teachings have proliferated from Mecca and Medina , and here is Mecca being overwhelmed by ignorance ,there is scarcity of Islamic scholars who can spread Islamic message in the world, and the world is threatened by the western civilization, which fights Islamic teachings , therefore, Al- Falah school must prepare a generation who is able to carry this message and offer the world happiness and stand in front of unjust western current71 Zainal the founder alone beared the burden of spending on schools , then his trade was gripped by depression so schools started receiving donations from benefactors , and was led by Mohammed Saleh Jamjoom72, as students began to pay as much as he can every month or their guardians. And donations accepted from India, Zakat of traders of Mecca and Jeddah to the year 1365A.H / 1945A.D, and state imposed a certain amount of tax. This tax was abolished when Saudi Ministry of Education formed in the year 1373A.H, 1953A.D.73

The method of education in schools of Al-Falah has undergone modifications necessitated by the experience and political circumstances that have passed on the Hijaz. And its conclusion : In the first era , which began when it opened in the year 1323A.H until 1355A.H/1905-1936 A.D the study was in four phases : the first phase preparatory , and duration of three years , and the chapters of the Qur’an , and something of intonation , and spelling rules , and some calculations were taught there, then added to it after the entry of the Saudis : jurisprudence , standardization , and reading . The second phase is primary , and the duration is of three-years : the Qur’an and recite , standardization , and jurisprudence , and talk , and biography , and rules , and exchange , and dictation , and calligraphy , and arithmetic were taught there , and then added construction and reading after the entry of the Saudis.The third phase medium: a three-year study and the interpretation , and talk , and uniformity , and jurisprudence , and biography , and Arabic science , history, geography, arithmetic, geometry , and bookkeeping . The fourth phase higher : the duration is three-years and the interpretation and its principles , and Sayings of Prophet and its terminologies , and jurisprudence , and the statutes , ethics , logic,

68.Tarikh e- Mecca 202/2 69. Al Adab al- Hijazi 52 70. One of the businessmen of Pearls, known for his love to knowledge and scholars, he is the chief of the Al Zainal family in Hijaz. Tarikh e- Medina Jedda 282 71. Ashkhas fi Hayati by Hasan Katabi 82 72. Big trader from a rich and knowledgeable family, was appointed in the institution of donations in Jedda for a long time and then left it and started business, Tarikh e- Medina Jedda page 291 73. Tarikh e- Medina Jedda page 153 21

and mathematics , including algebra, arithmetic, geometry , and bookkeeping were taught there. The logic was canceled when Saudis entered, and was replaced by English, science, health, and social education. The second era , this experience took five years 1356-1361A.H/1937-1942 A.D in which preparatory phase and the elementary stepped up and then the duration of the study of one year increased , as it was a total of six years , bringing seven. The materials of next two phases were decreased and made for one year. The third era, lasted nine years, and ended when the Saudi Ministry of Education in year 1373A.H /1953A.D established and the preparatory merged with primary and became a six-year duration, and two phases were made as primary stage, and in the first year after the primary stage passes the student goes to preparative, then he intends to go for specialization. This is divided into two phases, each takes two years. The student chooses religious science or math, if finished this stage he could request to the state sent to send him to another country to complete his specialization. Fourth stage, which is experienced by the Al- Falah School where official Saudi school curriculum have been applied, and it’s degree is equivalent to that of senior secondary of Saudi Arabia school. The difference between the Al- Falah and the State Schools is their maintaining the strength of religious study in Al Falah which was put by the founder at the first day.74 This private school like Al- Saulatia, Al- Fakhria, and Al- Falah has created the country's best men and intellectuals. The students were the main bases on which the Kingdom of Saudi Arabia depends in its renaissance , and their graduates were ministers , agents , writers , scientists, and the first generation that carried on his shoulder the burden of intellectual , literary renaissance , and broadcasted it in the length of the country. That was the condition of the schools in the era of the Ottomans, and the image of education in the region of the Hejaz. As far as the regime of Hashemite is concerned, the educational condition no much changed. The schools teach in the mosques, meetings of scholars and special lessons in the houses of rich and noble men remained same as they were. And the modern Turkish schools closed their doors. Shareef Hussain tried to establish the institutions replace the Turkish institutions. He established Al-Hashmia School developing higher schools and the schools of winners and Al- Khairia and school of religious sciences and war schools and agricultural schools.75 As far as the education of girls is concerned, its condition was more puzzled than the education of boys. Arab peninsula is one of those regions where the education of girls delayed and it was due to two reasons.

74. Tarikh e- Medina Jedda 155 75. Tarikh e- Mecca 2/236, Madhi al- Hejaz Wa Haziruhu 111 22

i) Religious, due to the ignorance of real religion the people thought that the education of girls will lead them towards the sin and prohibited works. ii) Social, it was created due to special view about the women that they are created for the home affairs and to serve the desires of men and his feelings and that every education is fatal76 for her. We found no sign in any book about the education of girls. We could not take a clear thought about its condition. There some special schools in Mecca for the girls, the most famous among them is Ashia School at Marwa77. There are many small schools in Mecca for girls located in different parts of peninsula as per our speculation to the countries subjected to Ottoman Empire.

It appears that a number of schools especially for girls were established very little before unification of peninsula. Four of them were in Mecca and these are Al- Madrassa Alhajaria78, Madrassa al- Fatat79, Madrassa al- Zohra and Rauza al- Atfal. And five in Jeddah Al- Falah Girls School, Educational Organisation, Nisfia School and Kinder Garten and School Rauza al- Atfal. And one of them in Medina and this is Al- Khauza School80. These all are private schools. The citizens had established them and spent their money. There was no any interference of the state in it. As far as the materials of study are concerned, it seems that it was all about religious sciences or something related to modern education. These all are primary schools or pre - schools.

Education in the Saudi Dynasty As the education of Saudi dynasty is concerned, it has three obstacles stood in the way to educational progress since its emergence in Kingdom of Saudi Arabia. Two of the three obstacles have been removed so far, while the Kingdom has been trying to overcome the third obstacle. The first obstacle is related to the State’s resources. Because when King Abdul Aziz, took the crown of the Kingdom did not possessed enough recourses of money, Hajj was the only resource of national income; not exceeding of one hundred thousand US Dollars (10000$) per annum, was not enough for the survival, it was very unfortunate for the newly born state, that it witnessed the biggest part of the global recession at the time of its birth, due to the first world war, because it reduced the number of Muslim pilgrims. The impact of these economic crises was aberrantly seen on different sectors of the State, and their weakness. Education sector was one of most effected sectors of the State.

76. Al Tahaddi al- Kabir by Nihad al Ghadri,page. 198 77.Tarikh e- Mecca 2/203 and Marwa one side of Masjid Haram and those two are Safa and Marwa. 78. The name of street located in Mecca Al Tayyarat al- Adabia,page. 180 79. This school is located at Qarara street in Mecca, Al Tayyarat al- Adabia page.180 80. Tarikh e- Medina Jedda page: 173 23

Then in the region of Al-Ahsa, petroleum was discovered in 1352A.H /1933A.D. and the State could not earn any income from that, but in 1358A.H/1939A.D, about 662 million US dollars, the revenues remained between one million and one and half million dollars, in the period of war, till the end of war and prevailing of peace in the world. After that, national income began rising untill it reached 662 million US dollars in 1358A.H/1965A.D, which solved all the financial and poverty problems at once. The Second Obstacle, Some mindsets have not been convinced on the modern thought and civilization progress and the benefits of modern schools, these scholars thought that the drawing is similar to the photography, and learning foreign languages will lead towards standing on unbelievers’ beliefs, as well as it will destroy the characters of the youth generation81. King Abdul Aziz faced this problem, and handled it carefully, and convinced them successfully, by explaining the goal of this progressive thought. Through these modern schools, he wanted to instill the Islamic faith and doctrine in the heart of their students, and make their newly established Kingdom in the category of strong, well-educated and civilized nations. As a result of this explanation, some of them got convinced of his view plan, and goal, and accompanied him cooperating and helping him in order to achieve his goal. Third Obstacle, this was so strongest at beginning, but started melting with the passage of time; it was the problem of availability of Schools’ key elements. The Kingdom is a vast country, close to be a continent, rather to be a small state, population is scattered here and there, according to the geographical and living circumstances. Hence it is required to establish a number of schools, here and there, according to the need of the day, which was a difficult thing by financial capacity at that time. There were only about ten schools at beginning in the period of King Abdul Aziz, the teachers were very few, even in whole Arab countries there not enough skilled teachers, even teaching materials themselves had not been prepared in the Kingdom, the syllabus, text books prepared in the light of Islamic doctrine were also unavailable, because there were none of scholars who could prepare them and print the out. So, it was very necessary, to tackle these problems, by importing teachers and text books from abroad, even chalks and black-boards have also been imported form out sides, and the word importing everything related to teaching and educating means bearing lots of money of great expense, which surly, make the opportunity of getting benefit limited. The Kingdom never skimped on expending money, the Kingdom has paid lots in order to overcome all these obstacles and it has been still paying and expending, and enhancing its educational budgets year by year, in order to provide healthy

81. Jazeeratu al-Arab fee al-Qrn al-Ishreen, Hafiz Wahba, page.130. 24

services, and scattering schools all the areas, where there the citizens have been scattered and residing across the country82. The Kingdom has adopted a stage-wise plan in order to reach its goal; so, first ,after succeeding in this board ,(إدارة المعارف) of all it established Education Board established Ministry of Education. The Board started functioning, with the birth of the Kingdom, and began operation since 1344A.H/1926A.D. But it could not open more than 12 schools, students were not more than 700, and budget could not exceed more than 5665 English pounds, because, the Kingdom was facing financial at that time. The plan moved slowly, and ten years passed, but total number of schools could not increase more than twenty seven, throughout the Kingdom. They were closer to Madrassas (religious institutes) rather than pure modern schools. With the arrival of 1363A.H/1943A.D, a school named Dar al-Tauheed in Taif, three Saudi teachers had been appointed and the rest were hired from abroad; Egypt, and Syrian countries. It was the first Secondary School in the era of Education Board, the duration of study was five years, in which students had been taught Tafseer, Hadith, Fiqh, Origin and principles, Mustalah (Hadith’s terminologies), Tauheed, Science of inheritance distribution, Maths, Arithmetic, Grammar (Naho’ and Sarf), Rhetoric, History, Literature, and Science of Tajweed for proper recitation of the Holy Qur’an83. After completing study of this level, he used to move to higher level, where he remained for two years, and got specialization in Islamic Sciences or Arabic Studies. After completing the second level of education he could be appointed a teacher in any primary school or as per interest, he could get admission in Sharia College of Mecca which was established in 1369H/1949A.D, and was remained studying for four years, so, that he could be a judge, or Mufti or teacher. The Kingdom could not establish more than four schools in Riyadh, between the periods of 1365-1369A.H/1945-1949A.D. The biggest thing it did, was laying in Mecca, which (مدرسة تحضير البعثات) foundation of Schools of Missions preparation was designed to prepare batches of young graduates to be eligible, scientifically and technically, to take admission abroad in different colleges and universities of Egypt, Beirut and America. These youths took the positions of the foreigners and strangers, and held the major posts of the Kingdom, among them there were Ministers, Advocates, Directors general and others. This school became the main reason of the establishment of Riyadh University, in the subsequent decades84. In 1950 A.D, the Night Teachers’ School was established, followed by the establishment of Department General of Scientific Institutes and Colleges, run by Al-Shaikh, which introduced the first scientific institute in the Capital City of Riyadh. The department of education was succeeded in its plan, and the citizen got convinced of the Saudi Schools, hence they started sending their kids to schools to

82. Al-Ta’leemu Fee al-Mamlakati al-Arabiati al-Saudiati, page.28 and following.Mo’jazatun Faoq al-Rimal, page.534. 83. Al-Nahdha al-Adabiatu bi Najd, Shanqeeti, page.19 84. Al-Tayyaratu al-Adabiatu, page.185. Also consult the official leaflet on the topic of Ministry of Education, page.137. 25

receive education, and the Administration put its all efforts to fulfill the desires of the citizens, then, opening of schools here there and everywhere got started as per public demands; because, the money was available, and with the success of these schools, the giant projects of education, started by the establishment of Education Ministry. The Education Ministry came into existence in 1373A.H/1953A.D. The budget of the ministry, in its beginning was not exceeding more than twelve thousand Riyals, but with the passage of time, it reached about 485 million Riyals, by the year of 1969/1970A.D. And it was spent on education, about (6965) million Riyals according to the survey report of 1969-1970A.D85. The Ministry of Education is characterized by its strategy and planning study, before starting any plan or project, and implementation of the same. The Department of Planning holds the first place in the ministry and includes a number Saudi and non-Saudi experts. This department draws a proposed plan, obligatory to be followed, in the coming five years, taking into consideration the current scenario, financial capacity and different circumstances. The first measure that, the Ministry, took, was that it divided the sprawling area of the Kingdom into 21 educational regions, and granted each of them, all types of financial, administrative, handling, and movements freedom, and did not make them abided by the norms and regulations of the Ministry, but only the majors guide lines of ministry, and supreme policies of the Kingdom, keeping in view the circumstances of each regions and their situations. As well as, the ministry has divided education into few stages; like Public education, Technical education, college and University level education – in and outside of the Kingdom – and preparation of teachers, and sectarian education. The different levels of education have been divided into the following stages:

Public Education This stage starts with joining a child the Kindergartens, and ends after receiving Secondary School Certificate. This stage consists of some stages as given below: Nursery Education The Ministry of Education does not pay much attention on this level of education; as there are only three Nursery schools in the Kingdom, one of them is located in Riyadh, second one in Dammam, and third one situated in Hofuf. And as the Kindergartens running under Private education are concerned they are 41 schools, according to an educational survey report 69/1970A.D.

85. See: education budget of the year 1969/1970 A.D. 26

Primary Education Primary education is not compulsory in the Kingdom, as it is the case in other countries, because there is no need to force the people to do it, rather, they, and themselves, use to scramble at the beginning of every academic year to enroll their children in Kingdom Schools. This level has been receiving very much attention of the Ministry; as it is the base of the educational pyramid, primary schools are found everywhere in the Kingdom; in the desert, metropolitan and rural areas, even in the heart of the desert. The duration of study of this level of education prolongs for six years, and ends with receiving of the certificate of completion of the primary education. And the syllabus material comprises of religious sciences, Arabic language and literature, Mathematics, Fundamental of general sciences, Social education, as well physical and technical educations. The total number of the enrolled students of this level reached more than a quarter million, in the years of 1969-1970A.D, scattered in one thousand and four hundred and sixty (1460) different schools, teaching them twelve thousand eight hundred and fifty-one (12851) teachers86. Middle School education It is an expansion of the previous level, and completion of its goal. Any students, having Primary education Certificate, could take admission in Middle Schools, and after completing three academic years, successfully, he is given ‘proficiency Certificate’. The approaches and methods of this level of education have been developed several times. The numbers of Middle Schools reached 363, imparting education to 54,153 students, according to the statistics of 1969-1970A.D. Secondary Education The duration of this education prolongs to three years; First year is common, while in the following two years student could either opt Literature or Science subjects, and after completing these years he receives the Certificate of Secondary School, hence, the door of Universities became opened for him. The number of secondary schools in the Kingdom is not much, as they do not exceed more than 61, teaching 13,664 students (both male and female). It is mentionable that Ministry of Education has arranged the laboratories and labs facilities for Secondary level students, even many of the schools have devices rarely found in other schools in the Arab world. Special Education It’s a branch of the public education, has been devoted for blind, deaf and dumb, amputees, and weak-minded students. The Kingdom is very generous in this section, with the growing rate of its demand. So, this type of education has been given in ten schools having a capacity of 1248 students according to the statistics of 1969-1970A.D.

86. See, the official leaflet, issued by minister of education, on the topic of a brief report on educational achievement of ministry of education, in ten years; 1377-1388 A.H, page.10. 27

Technical Education It includes industrial, commercial and agricultural schools; the purpose of establishment of these schools is to meet the professional needs of the country. The Ministry has been paying much attention, and trying to raise their levels, and increase the number of these schools and hiring experts and skilled teachers from outside the country in order to promote it. College and University Education This type of education is given within the country and abroad, the graduates of the schools of preparation missions set out the first foreign missions of 1370A.H/1950A.D. When the education ministry took over the leadership of education continued preparing graduates for foreign missions, and sending them abroad. It did not put any provisions on a student interested in taking education abroad, except he should obtain at least 70% of the total numbers of Secondary Schools’ certificates, as well as he should suite fit by the health points of view, for studying in the destination country. Then all students went abroad for study on their own expenditures, were also recognized as emissaries and started getting fellowships, like others, provided that they should score first division at least in any class. And as the selection of the branch is concerned, it was decided in a consultative manner, between the fellowship holder and the ministry of education, most probably; it was for the sake of fulfillment of the required professionals in the Kingdom. And since, different colleges and universities have been established within the Kingdom, the number of mission fellows, was reduced, at some extent. The number of these fellows reached 1789 students, within ten years, apart from those who went outside for higher education on their own expense, and were included in the list of these mission fellows87. Higher Education The concept of higher education in Kingdom of Saudi Arabia, started since the beginning of 1369A.H/1949A.D, with the establishment of Sharia College, in Mecca. Then opening of colleges for higher education, in the Kingdom started gradually. In this regard, a number of Universities colleges were established; like King Saud University by 1377A.H/1957A.D, at last, the petroleum college in Zahran, was established, in 1384A.H/1964A.D, it is an independent institution, not a part of Riyadh University, and has been running directly, under the Ministry of Petroleum and Minerals wealth. The government has been trying its best to make it complete Petroleum University88. And the Medical College, which began operating since 1389A.H/1970A.D.

87. For more details see, the official leaflet, issued by minister of education, on the topic of a brief report on educational achievement of ministry of education, in ten years; 1377-1388 H, p.52-57. Al-Ta’leem fi al-Mamlakah, p.46-51, in which the details of fellow missions along with their specialization areas have been given completely.Consult also educational statistics of the year of 1969-1970A.D. 88. Al-Ta’leem fi al-Mamlakah, p: 134. 28

Higher education in Kingdom of Saudi Arabia, is given in King Saud University, which includes the college of Arts, College of Science, Commerce College, College of Agriculture, College of Pharmacy, Medicine College, Engineering College, as well as it is also imparted through Police Academies, War College, Colleges of High Courts, Sharia College, College of Arabic Language, and the Colleges of Education, all these colleges and institutes are located in Riyadh. The Sharia College, and College of Islamic Studies, and Education College, situated in Mecca, are also taught higher education. The Petroleum College of Dhahran, also one of them, and for the same purpose, in 1381A.H. Islamic University of Medina, was established, especially for non-Saudi students. In 1387A.H King Abdul Aziz University was established in Jeddah, the College of Sharia and Language was affiliated with it in Mecca, and it was under the Ministry of Education consisting of a number of colleges such as art, commerce, medicine and study centers for girls. 1383A.H College of Petroleum and Minerals was established in Dammam, but with the passage of time, it translated in the University of Petroleum and Minerals in 1395H.89 In 1394A.H, King Faisal University came up in Dammam and Al-Ahsa. The last University established in the Kingdom was Umm al- Qura University toping the number seventh of the Saudi universities with headquarters in Mecca as it accommodated two departments of Sharia and Education later with the accreditation the King Abdul Aziz University in Jeddah conferred upon it.There were also established military colleges such as the King Abdul Aziz War College, the King Faisal Air College, the King Khalid Military College and the King Fahd Security College. The Ministry of Education also came with the idea of establishing medium colleges with the purpose of producing qualified teachers for the education programme on the primary levels. The education programme is still moving forward with the steady but firm strides in the heart of Kingdom with the blessing of Allah along with care and attention of His Majesty King Fahd first Minister of Education. The higher education has two types of teachers: one, Saudi teacher who has completed his higher education in the Kingdom of Saudi Arabia and he has specialties in theology or in the Arabic Literature, second, foreigner who comes from Arabic speaking countries such as Egypt, Syria, Iraq, Palestine, Jordon and Morocco while non-Arabic speaking countries such as England, America, Pakistan, India and Australia also provide the Saudi education programme with highly qualified teachers. There is a number of science, pharmacy, engineering and petroleum colleges whose medium of instruction English. The University and the Education Ministry established the latest language labs in the world for the perfection into English before embarking on the basic study in those colleges.

89. History of Arabic literature (syllabus for the third grade at the secondary level at the Islamic University of Medina). 29

Attendance of the practical classes on the regular basis is mandatory. As for as the theory, theology and Arabic Language classes is concerned. There are two categories of students: first, it is the private students who do not have right to attend the class and are exempted from the monthly tuition fees. But they have right to write the final examination by the end of year, second, it is the regular students who have to attend 75% of the class and they are given a monthly scholarship as an incentive on the basis of perseverance and regularity90. As for the girls, the doors of collages are open to them always but they give preference to the theology, home science, Arabic Literature or commerce and management over the other disciplines. ) مدارس إعداد المعلمين( Schools to train teachers As for as schools to train teachers they wear established for two goals: to produce good efficient teacher and to access self-efficiency in the hope of getting rid of dependence on foreign teachers. But they failed to achieve both goals. The ministries were of the view that the elementary certificate holders would be admitted into it and spend three years there. Thereupon they will be appointed as teachers. Later on, it proved that the products were not efficient and able to discharge the educational responsibilities that were rested on their shoulders and that they did not grow mature culturally and socially. Ultimately, they led the elementary standard to a low standard. As a result, their performance with students was poorer than the expectation of the Education Ministry. Thereafter the Ministry of Education decided to do with away the 30 institutions spread across the Kingdom and sent those teachers who graduated from it for the summer crash courses at the two centres establishes for the said purpose in Riyadh and Tiaf. The Center of Complementary Studies called both of them and overwhelmed those succeeded in these courses with salary and rank. In deed ten of thousands of graduates rushed to it completing their course. The ministry changed the system of admission to the teacher training institutes and put a condition to the enrollee to possess a certificate of competency and spend three years in the study to be appointed at the end, if he succeeded in the exams he will be a teacher. The new institutes are still under the experiment and monitor the results of their graduates accurately so as it can issue the final judgment of success or failure. To eradicate this stigma such as illiteracy among those old aged who missed out to opportunity to educate themselves in their childhood, Ministry of Education established schools of popular culture keeping point in the mind that the class was held in the evening so that students could combine study and work altogether. It drew a plan for it dividing into two phases: the combating phase up to two years when the student must have reached the level of the fourth standard and the follow- up phase spanning two years as well. The follower can in the end go for writing the

90. Monthly scholarship for the regular student at University for 350 riyals. The cabinet decided to recently (1996) end the scholarship programme for the students of arts and commerce for their rushing towards these two branches, and to retain it for the students of the remaining branches (scientific journal number 12 of the third year, p 21). 30

elementary certification exams. These schools witnessed great turnout as the number of their students reached 24316 including 607 teachers in the annual report of 1969-1970. 91 B) Newspapers and Journalism Newspapers are one of the most important educating means after schools. Sometimes it can achieve what others cannot do. To talk about the journalism, the development and trends in the Arabian Peninsula is a tough task facing a lot of difficulties: First, the loss of most of what newspapers and magazines released in the era of Turkish and Al-Hashemi regime and with departments of the Ministry of Information, public libraries and government institutions utterly lacking the complete collections of first newspapers that were issued in the era for Saudi Arabia. Second: the majority of people lacking interest in this kind of printings. And if there was available a little bit of them it was only because they contained essays, poetries, thoughts they made or something that touched them from near or far. Third difficulty: the lack of historians for the journalism but the very reality of theirs as there were not in the country more than four men who wrote on this subject and they are: Rushdi Mulhis92, Mohammed Hussein Nasif93, Mohammed Saeed Al- Amoudi 94 and Abdul Quddus al-Ansari95. Their studies seemed all similar. Director of the Ministry of Information tried to issue a research paper on Saudi Journalism96 that was not only a repetition of what two marvelous journalists Al- Aamudi and Al-Ansari wrote in their books97 but also fell short of their argumentative points. It was likely that the writer Marwa98 himself took help from Saudi Journalism in his research work Arabic Journalism: Origin and Development relying on the both Saudi writers mentioned above as the research of Viscount Philippe de Tarazi99.

91. Literary movement in the Kingdom of Saudi Arabia, p: 164. 92. Historian, writer and journalist named secretary of the association testament Arab Constantinople and took over the editorship of the Umm al- Qura among his works calendar of times and calendar of Umm al Qura and the biography of prince Mohammed bin Abdul Karim and history of the journalism (supplement part xiii of the dictionary of authors) , p: 387 93. Born in Jeddah 1903, died in Egypt 1959, graduated from the Hashemi school, appointed chairman of the commission for the promotion of virtue and then left government jobs and became the head of the Arab trading company in Jeddah, his book past and present of Hejaz (history of the city of Jeddah, p: 492) 94. Born in Mecca 1905, studied in Madrasa al- Falaah, greatly interested in studying books, and acquired a library full of different kinds of books. He excelled in poetry and prose also. Two Egyptian Al-Muqtataf and Al-Hilal printed most of his works. He worked on various jobs. He presented ksd in the Arabic literary conferences, as he edited Voice of the Hijaz, journal of pilgrimage and Muslim World League, (Al-Kitab al-Fizzi lil, Manhal,p: 75) 95. Born in Medina in1906, studied there, worked on various jobs. He issued Al-Manhal magazine in1936. He wrote various books such as history of city of Jeddah, inquiries to determine the Dhamma of jim of Jeddah, heritage of Medina, Mr. Ahmed al-Faiza Abadi, stories and poetry (Al- Manhal - special issue on literary personalities volume 27 p: 91 96. Arabic journalism a booklet issued by the ministry of information in1963, published by Isfahani printing house and its partners in Jeddah, containing a short preface and an overview of history of journalism the statement of the ministry of information regarding the cancelation of individual newspapers and system of journalistic institutions. It was in 32 pages of small size ( literary movement, p:104) 97. The research of Al-Aamudi was about journalism in his book our history. It was published twice and second edition came in1967 by Saudi publishing house. 98. A Lebanese journalist working for a lebanese newspaper life, issued various books such as theaters and heroes, great sacrifice, visa to Europe, arabic journalism: origin and development and the question,about the horrors of torture in Algeria 99. Born in Beirut in 1865, he studied at the school of the patriarchate and the college of the jesuits and then went for trade and was selected a correspondent of the Arab scientific academy in Damascus. He helped establish the national library in Beirut, appointed its secretary, and died in 1965. He wrote history of Arabic journalism 31

This study was based on the mentioned above sources which we could find in public libraries in Saudi Arabia and abroad, and at the offices of some Saudi writers or their own houses such as System of Press & Publications and System of Journalistic Institutions100 issued by the Ministry of Information in addition to the verbal talks with those working with journalism101 and with a few of responsible person in Directorate of Journalism 102in Riyadh. From this conclusion, we see that research goes into two periods: first of them revolves around journalism in the ear of Turkish rule then in the era of Hashemite rule in the Hejaz, second is about the journalism under Saudi Arabia. This period can be divided into two phases: journalism of individual or journalism of institutions.

Journalism before the unification of the country During this period we find two phases: Turkish and Hashemite. As for the Turkish, its phase got identified since the Ottoman constitution was formulated in 1908 to the revolution of Sharif Hussein that was called the great Arabic revolution in 1916. During this period came to force five newspapers: first was Al-Hejaz to which the great concern was the literature and sciences. It was edited in Turkish and English languages. It was mouthpiece of Turkish government’spaper that lasted for 7 years and disappeared when the great Arabic revolution emerged from Mecca. The remaining newspapers were issued one year after the first was issued. One of them was called Truth of Sun in Mecca and second was named Reform of Heja in Jeddah. The age of these four newspapers short-lived not more than sixth months.

As for the Hashemite, it extends from the start of the Great Arab Revolt and the independence of Sharif Hussein in Hejaz in 1916 until the Hashemite rule came to end in 1924. In this short period, three newspapers and one magazine came into being. The official Gazette was Al-Quibla (direction) the first issue of which was issued in 1915. There was written a social, political and religious magazine twice a week under the name of newspaper. It appeared that the great luck favored the magazine when Sheikh Fuwad Al-Khatib103 took over it. In addition, some of the great writers of the Hejaz and the Arab world, even Sharif Hussein would write political and literary articles. The Official Gazette Al-Quibla was issued till the middle of the year 1924 and stopped due to change of the government in Hejaz. The 852 issues were published in total. It can be said without exaggeration that it was a

100. A booklet issued by Saudi ministry of information including royal decree about system of private journalistic institutions, its members, management and editing 101. Among them were Hamad Al-Jaasir, Abdullah bin Al-Khamis, Fowad Shakir,Abdullah bin Idris, Abdullah bin al-juhaimaan, Sad al-Bowaardi, Ahmad Abdul Gafur al-Attaar, Abdul Quddus al-Ansaari, Ahmad al-Quindil, Mohammad Hasan Fiqqi, Zaid bin Fayad, Hamad al-Fahd al-Eisa, Ali al- Umair and Abdul Rahim al-Mamar. 102. Among them were Ghalib Hamza Abul -Faraj director of journalism in ministry of information. 103. Born in village of Shahim in Lebanon in 1880, he studied in Beirut and graduated from the American university in Beirut. He participated in the Arab secret societies against the Turks. He was sentenced to death by Jamal Pasha and fled to Egypt wandering in Palestine, Egypt and Sudan and settled in the Hejaz and then assumed the editing of the Al-Quibla and then was appointed Undersecretary of the Ministry of Foreign Affairs of Jordan. He was given the title of poet of the great Arab revolt and a poet of Arabism. (literary movement in the kingdom p:108) 32

school of literature, rhetoric and the art of writing. Saudi's official newspaper Umm al- Qura”104 testified it while replacing it. The editorials of it by Fuwad al-Khatib used to be masterpiece in terms of literature, thought, beautiful presentation and sound analysis. The newspaper Al-Quibla was a free stage through which the Arab writers across the world105 produced the nationwide best literature against the Turks, the French, the Zionists, the British, and the colonists106 without a little bit of fear of an opponent107. Due to this reason, the newspaper seems to be a great factor among others to raise the thought and to promote literature in the Arabian Peninsula. As for as other newspapers in Hejaz they did not get the status of Al-Quibla but nowhere near its intellectual and stylistic level. The Al-Falah newspaper that was issued in 1919 stopped after 46 issues as the Barid al-Hejaz stopped after 52 issues. The same thing happened to the Journal of Agricultural issued by the students of agriculture institute in Mecca. It did not come with more than 2 or 3 issues. If we tried to find out the reasons of weakness of those newspapers.We could find much more factors including politics, economics, technical, literary and thought. In a brief, Hejaz did not enjoy the true journalism but with Al-Quibla. One108 of the writers assumed that this newspaper was not free. It was handcuffed by the Hashemite government and restricted by its shackles. However, we see that in spite of accusation made by him it was a free stage and was a conducive to the resilience of literature and thought in Hejaz and the Arabian Peninsula and it could not be ignored.

Journalism after the unification of the country Adul Aziz al- Saud unified all parts of the country. The government was stabled. Peace prevailed. The civilization began to attack the newborn country. The journalism started to gain maturity and perfection with going down and up. It faced difficulties that it surpassed sometimes and stumbled upon them sometimes. It is still in the testing mode. The Saudi journalism went through two experiments or two phases: the era of individual journalism and the era of institutional journalism. As for as the individual journalism was concerned, it involved nearly 4 years and exactly since 1924 to 1963A.D. This sort of journalism was named individual journalism because the privilege was often given to a single person.

104. In the book of criticism thoughts are clear to Mohammad Hasan Awwad. The issue of date in February 1927. 105. Consult Al-Quibla's issues: 3,16,581,615 106. Previous source, issues: 1,2,30,152 107. Previous source, issues: 82,12,249 108. Hussein Nasif, past and present of the Hejaz, p: 103 33

During this period, the Kingdom of Saudi Arabia witnessed 33 newspapers’ and magazines being issued. Umm al-Qura was the first one that started on December 12, 1924 in Mecca and it compensated Al-Quibla Umm al-Qura was and is still country’s official newspaper. In the sweep of history, its editorial board saw a lot of successive editors such as Yusuf Yasin109, Rushdi Mulhis, Mohammad Said Abdul Maqsud110, Abdul Quddus al-Ansari and Al- Tyeb al-Saasi111 and other writers and thinkers. The Umm al-Qura is an oldest Saudi newspaper of today and an official record of the Kingdom's internal events and foreign relations. It is true that this newspaper has official designation in bringing information, but at the same time it is the only source for a lot of literary production, which has not yet published in any book. When the Umm al-Qura is compared with the Al-Quibla in terms of expression and the national trend the farmer looks very little before the later. However, both are equal in the art and technique of journalism. In 1928, Majallatu al-Islah was issued in Mecca under the supervision of Sheikh Mohammed Hamid al-Feki112. It was interested in the religious, scientific and ethical things, initially it was monthly. It stopped on the passage of only six months. In 1931, Sautu al-Hejaz magazine was issued. It enjoyed the experience of Mohammad Saleh Nasif113 as Abdul Wahhab Ashi114 took over it. It saw plenty of writers on its editorial boards such as Ahmad Ibrihim al-Ghazzawi115, Mohammad hasan Fiki116, Mohammad Hasan Awwad117 and Ahmad al-Sibai.118In 1935 it transferred to the Arab publishing company and started to issue twice a week. And when the Second World War broke out it stopped in the absence of papers. With the advent of peace and provision of papers, it began to issue again weakly but it changed its old name to the Saudi Country and managed to hit twice a week. After

109. Syrian origin, he went to the Nejd where he was appointed by King Abdul Aziz as his private secretary and he handed over him the portfolio of political division and later on ministry of foreign affairs. He was his representative in many of meetings and deliberations. 110. Born in Mecca, studied there and was appointed director of the Umm al- Qura press and its newspaper.(Al-Manhal- issue of writers-27/954) 111. Born in Medina in1892 and studied there. When the Arab revolution was declared he met Sharif Hussein. He appointed him director of his Madrasa and then assigned him to manage Umm al- Qura. When revolution failed he headed for Aden from where he went to Houdramot, India and Indonesia. He finally returned to Mecca after the king Abdul Aziz forgave him and assigned him the management of Umm al-Qura once again. In 1958 he went to visit the city of Medina. The car fell prey to an accident and he died on the spot (biographies, p 187) 112. Born in Pennekla al-Enab one of the villages in Egypt in 1890. He memorized the Holy Quran and got admitted to Al-Azhar where he got his Almiat degree. Thereafter he founded the Ansar al-Sunnah organization. He taught in an institute of science in Mecca and issued issues there the said journal. He thereafter returned to Egypt and oversaw the printing of a number of religious books and science. He died in Cairo in 1959. He wrote a remarkable book the impact of the wahhabi call in the religious reform in the Arab peninsula. 113. He was one of the figures in Jeddah in the days of Hashemite. He took the reign of Awqaf. He was one of those who asked for the resignation of Hussein ( history of the city of Jeddah p,187) 114. Born in Mecca in 1905. He studied at Madrastu al-Falah. He was fond of studying literary and scientific books. He worked on various jobs. Later on he got stabilized with commercial trade bank in Jeddah. (Al-Manhal- issue of writers-p:736) 115. Born in Mecca in 1900. He studied there and worked on various jobs in the reign of Sharif Hussein such as secretary of Shura Council. In the periodof Saudi rulers he worked on the high profile jobs such as voice chairperson of Shura Council and was titled poet of his Excellency king Abdul Aziz. He supervised the editing of a number of magazines and newspapers. His poetries were published in the saudi newspapers and others (Al-Manhal- issue of writers-p:714) 116. Born in Mecca in 1912. He studied in Madrastu al-Falah in Mecca and Jeddah. He was a teacher of Arabic literature and editor-in-chief of Sautu al-Hijaz. He was an employee in the ministry of finance as he was an Ambassador of the Kingdom to Indonesia. Finally he requested to be retired and his request was accepted (Al-Manhal- issue of writers-p:748) 117. Born in Jeddah in 1902. He studied there and had some poetries 118. He wrote many books. He had four books of poetry and five books of prose. One of them is Khawatir Musarraha, Sulaiman bin Abdul Malik and Nawa Kiyanin Jadid. 34

sometime, it began to be issued thrice a weak. By the beginning of 1953, it became daily and was flooded with the literary and social articles and continued till 1958. It was joined by Arafat newspaper and both began to issue in the name of country until yet. In 1936, a magazine and a newspaper were issued. The magazine’s name was Al-Manhal and its editor was Abdul Quddus al-Ansari. It was a monthly magazine, which dealt with literature, culture, science, economic and social. It did not bother about the political issues. Then came in the Al-hujjah al-Sharia the permission to the editor of the magazine to issue the following passage: “it is the will of His Majesty the King Abdul Aziz stating that there is no problem provided that it must avoid the political issues and objections to the government and that it must not put objection to any of the countries. It must raise the literary issues and must push the internal interests as well as the religious matters particularly on the doctrine of the Ancestors”.119 For the first time Al-Manhal was issued in Medina and for some technical reasons it shifted to Mecca, which was supposed to have best press. Then it shifted to Jeddah where it stablished stabilized and did not stop but during the Second World War because of shortage of papers. Al-Manhal was the oldest literary magazine as it was one of the main sources in the study of literature in the heart of the especially in the modern period. As for as the newspaper it was Al-Medina al-Munwwara.It issued in Medina itself120. It was lucky with Al-Akhawan121 and Hafiz Usman122. Amin Madni123 was editor-in-chief with the editorial support of Mohammad Zaidan124 and Ziuddin Rajab125. Initially it issued weakly then twice a weak. It suffered the paper crisis during the world war and stopped then came back on daily basis. Some changes were made to its editorial board because of which Ali took the charge of its editorial while Usman took over its management. The Al-Medina al-Munwwara newspaper paid more attention to cover the news than to publish the articles and research especially the news of the Arab and Islamic countries.

119. Al- Kitab al-Fizzi lil-(Manhal, p: 193). 120. Issue date of its first number on March 10 1937 121. Born in Medina in 1908. He studied there and worked on some jobs such as the chairman of the municipality of Medina. He started with his brother Usman Al-Medina al-Manwwara as he established Madrasatu al-Sahra in Al-Masijad near Medina to teach the children of desert and founded Al-Medina publishing and printing company in Jeddah (Al-Manhal- number of writers-p:758) 122. Born in Medina in 1909. He studied there and worked on some jobs in the education ministry, commission for the promotion of virtue, municipality and directorate of the pilgrimage. He started Al-Medina al-Munwwara with his brother.He authored many books such as history of the journalism in the country. 123. Born in Medina in 1910. His father sent him to the outskirt areas to be breastfed and to learn the standard language. Father died after one month and he came back home. 124. Born in Medina 1909. He studied there and taught and worked in ministry of finance, on journalism, on literature, (Al-Manhal- issue of writers-p:758) 125. Born in Medina. He studied at the princely school, completed his study at the masque of Medina at the hand of Mohammad al-Tyyeb al- Ansari. He jobbed with teaching at primary school in Medina then followed the jurisprudence. He was appointed a member of Shura council and retired with it.(Al-Manhal- issue of writers-p:808) 35

In 1937 Mustafa Indarqairi126 was allowed to launch a monthly magazine Al- Nida al-Islami. It stopped in the world war and we did not find any issue of newspapers or magazines after that year till 1945 due to the ensuing of the world war. All the periodicals stopped except Umm al-Qura for shortage of papers. However, when the peace returns in the world the newspapers and magazines came back. The government went soft to allow the periodicals to be issued. In 1945, American-Arab Company in Dhahran launched a weekly magazine in English under the name of Sun and Glow. In 1946 Al-Hajj, magazine was issued in Mecca. It was mainly official magazine that covered Directorate of the Hajj and Ministry of Pilgrimage and Endowments affairs altogether. The first editor of it was Hashim Zawaawi127 followed by Mohammad Saeed al-Amudi. The very name of magazine speaks a volume of its interest in Islamic and religious matters such as ritual of Hajj. In the following year Journal of the Chamber of Commerce was and is being issued in Jeddah still today. What we observed from the review of periodicals since the Kingdom was given birth in1924 to 1946 was confined to the western region of the Kingdom. No city of Hejaz remained but it enjoyed more the culture activities of journalism while other parts of the Kingdom had no taste of the media culture if we excluded the English periodical that the petroleum company issued in Dhahran and it would not be exaggeration had we supposed it not to be from the Kingdom’s periodicals for the different language and different identification of its editors. We think about why the journalism culture did not find space to emerge in the remaining regions was not a strange matter because they were different from the western region culturally and socially. Hamd al-Jasir128 was the first to launch a magazine Yamama in the capital of Riyadh. It was firs monthly then became weakly. It was distinguished with giving more preference to literature, research for the names of places in Arab peninsula, analysis and criticism than any other things. This magazine is being issued from 1953 until now. In the same year, Magazine of Riyadh monthly was issued. It was published monthly in Jeddah then turned into a semi-weekly magazine. It was full of pictures as being supposed to be the first illustrated magazine in the country. Madani bin Hamad129 happened to be editor in chief of it and Ahmad Ubaid130 was editor of it.

126. Javanese origin, he launched Al-Nida al-Islami monthlyin Arabic and Javanese languages. He died in 1968, literary movement in the Kingdom, p,115 127. Born in Mecca in 1916. He graduated from Madrasa al-Falah. He worked with Umm al-Qura, ministry of finance, Saudi radio, department of hajj and Al-Hajj magazine. Later on he was editor in-chief of Hajj till1960 128. Born in the village of Al-Burud in the territory of Al-Sir 1911. He memorized the holy Qur’an in childhood and completed his primary education in Riyadh. He traveled to Mecca to seek more education at the Saudi institute. He worked in the education, the judiciary and the education department and in Jeddah. Further he traveled to Egypt and got admit ion to the faculty of arts at Cairo university. On his return, he was appointed director of shariya and language in Riyadh. He launched the newspaper Al-Yamamah and established a printing house in Riyadh. He did much research such as lexicon of the Arab countries, princes of Nejd and minerals of Nejd. He also authored many researches particularly in the Arabian Peninsula’s geography and history. He issued Arabs monthly for six years. He was a member of the Arab academy of Damascus, academy of the Arabic language in Cairo since 1958 and the Iraqi academy of science. 2nd volume 129. He was from Jeddah. He worked as inspector general at the directorate of general customs in Jeddah, (history of the city of Jeddah, p: 884) 36

Coincidently in the same year, Oil convoy magazine was issued in Zahran whose ownership was owned by Arabian American Oil Company. It was published in Arabic. Its editor in chief was Shukaib al-Amawi131 while the editor was Saifuddin Ashur132. It was evident from its name that it would deal with the affairs of oil. It however addressed the literary, social and cultural issues. In 1954, one newspaper and two magazines were issued in the eastern and central regions. Newspaper’s name was News of Zahran. Abdul karim al-Juhaiman133 issued it weakly in Dammam. But after sometime he came down to issue it fortnightly because of financial problems and changed its name to Zahran only. It totally stopped after one and half year. As for the Agriculture Magazine Ministry of agriculture quarterly issued it. The New Dawn was issued weakly in Dammam. Its editor was Ahmad bin Yaqub Sheikh134 but it also stopped after few months. In 1955, two magazines were issued: first by the Directorate-general of the radio and publishing house. Its name was Magazine of Broadcasting Arabia. The second was Magazine of Radiation for Saad Albawardi135in Al-Khubar136. It stopped after 23 issues in 1956. This magazine was more interested in modern literature and social issues than covering news and raising political issues. In 1956, three periodicals were issued: first was Magazine of Education Faculty it cared of technical, scientific and educational aspects much more. The second was Magazine of Lights. Its editor was Mohammad Saeed Bashan137. This magazine’s age was very short. Third periodical was Hera it was issued in Mecca. Its editor was Saleh Mohammad Jamal138 for a time. Later on Maktab al-Thakafa took charge the editorship of it in Mecca. In addition, it was merged with another

130. Born in Medina in 1915. He studied there then shifted to Jeddah where he studied radio and worked in radio until he became a manager. Then he joined customs and became its secretary-general. He significantly contributed to the literature( Al-manhal,number of writers p: 787) 131. Born at Sifd in Palestine. First, he did job with ministry of finance in Saudi then with ministry of defense and aviation. He transferred to Arabian American oil company and retired from it ( Al-manhal,number of writers p: 884) 132. Born in Mecca in 1919. He studied there then joined ARAM Co. He traveled to America to complete his study of English language. After completion he returned to the kingdom and joined the directorate-general of the radio and publishing then resigned and returned to Saudi ARAMCO, and took over the editorship of the caravan of oil and resigned. He opened ashour foundation for general relation, translation and editing in Jeddah. He authered many books ( Al-manhal,number of writers p: 884) 133. Born in the municipality of Ghasla, one of the villages of Al-Washmin in1914. He studied primary education there. He traveled with his father to Riyadh where he studied higher education the he sent back to Mecca to study in the Saudi institute. After graduation, he worked with jurisprudence and education. Then he left jobs and took over line Management Company for the printing and publishing in Dammam and issued news of Zahran newspaper that stopped later. He authored many books such as proverbs in the heart of Arab peninsula in three volumes.( contemporary poets of Najd) 134. Born in Jubal port North of Qatif. He was from the family famous for its piousness and loving for education 135. Born in city of Shakra, province of washm, in Nejd. He received his primary education there then joined dar al-tauhid in Taief where he studied for long. He however was forced by financial problems to leave the study so as to do something to make livelihood so he did job in city of Al-Khubr. He was fond of studying books especially modern literature. As a result it increased his love for country and great will for social reform. He moved to the Saudi embassy to Beirut as a cultural attachment. He authored many books such as ghost of Palestine, a collection of short stories, song of return, atoms on the horizon etc.Contemporary poets of Najd by Abdullah bin Idris p: 153. 136. Khubr is a little city in the Eastern region near Zahran 137. Born in 1934. He studied at Madrassa Al-Falah in Jeddah. After graduation from it he launched Majalla al-Adhwa with Abdul Fattah Abu Amin and when it stopped he became secretary of foreign capital investment and issued a series of literature and then he was appointed as an assistant to the mayor of Jeddah municipality. Finally, he moved to Riyadh to work with ministry of interior. ( Al-manhal, number of writers p: 857) 138. Born in Mecca. He studied at the Saudi scientific institute. He did some jobs. After some time he started to produce literary and religious materials. (literary movement in the Kingdom, p: 120) 37

magazine Al-Nadwa in 1958 because they were published together in Mecca. In addition, its new name became Hera and then they changed their name to the Al- Nadwa and Saleh Jamal became editor in chief and made it daily. In 1958 two newspapers and a magazine were allowed to be issued. This year was marked by the merger of some of the newspapers in each other. The first newspaper issued in Mecca was Al-Nadwa. It was owned by Ahmad al-Sebai. This newspaper’s characteristic was hidden in the beautiful style and the ability to survey the global news with good print living up to its big counterparts in the Arab world. After it was merged with Al-Hira, Al-Sibai disowned it. Another magazine was issued in the name of Arafat whose editor was Hasan Quzzaz. It was weakly but it was also merged with Al-Bilad al-Saudi magazine and the name of which was changed to Al- Bilad. The magazine issued in Riyadh held the name of Al-Marifa The Ministry of Education sponsored it. But it short-lived although it had support of ministry and published articles pertaining to subjects like education, literature and science. Since the state ordered to cancel all the periodicals so this magazine could not withstood the cancelation order and finally it came to end. In 1959 Tahir Al-Zamakhshari sought permition to launched a weekly magazine Magazine of Kindergarten while Abdul Fattah Abu Madyan139 got permit in to issue a fortnightly magazine Al-Raayed. It was full of the linguistic and scientific inquiries and literary research. However, it also stopped after some time. Ahmad Al- Sibai got permition to issue a new weekly magazine in place of Al-Nadwa which he left. He named it Quraish. It was more interested in bringing in literary articles and short stories more than other things. And also issued Al-Qasim magazine in Riyadh on weekly basis under the supervision of Abdullah al-Ali al-Saane140. In 1960, four periodicals were issued: first in Riyadh under the editorship of Abdullah bin Khamis141. It was named magazine of Al-Jazira. It initially was issued monthly them became weakly. It was characterized by serious research, diversified articles and beautiful outlook. The second Raytu al-Islam in Riyadh also supervised by Saleh bin Mohammad Lahidan.142 It was a religious magazine focusing on the explanation of the doctrine of Sheikh Mohammad bin Abdul Wahhab as well as the different aspects of the religious research. It also stopped when the franchises of all the magazines were canceled. The third was Ukkaz, which was owned by Ahmad

139. Born in Libya, and He studied at the School of forensic science in Medina, then settled in the city of Jeddah extended period of time. Passion for literature began and began writing articles in the literary and social topics, and was appointed to several government jobs. And established the leading weekly magazine has stopped. And his book The waves and Athbaj (Al-Manhal number Alodaba, p. 851) 140. We have not found what deserves to be mentioned in the personal and all that we have reached that, the owner of printing presses, Matabe Nazd and his culture is thin to some extent. 141. He was born in Diriyah 1920, and educated in a Katatib Qur’an and the principles of reading and writing, as he read his father on a number of sciences, and then joined in Dar al-Tauhid in Taif and received its degree and completed his studies in the faculties of law and the Arabic language in Mecca. He was appointed as Director of the Institute of Statistical, and then to the faculties of law and the Arabic language, in Riyadh, and appointed also as director to head the judiciary, and the agent of the Ministry of Communications, and then was appointed as general chairman for the benefit of water in Riyadh, is the author of popular literature in the Arabian Peninsula, and the month in Damascus, the metaphor between Yamama and the Hijaz, and Rashid Khalawi , he was poet and prose writer (Al-Manhal, the number of writers, p. 820) 142. He studied at the Faculty of Sharia in Riyadh, and became a disciple of Mufti of Saudi Arabia Sheikh Mohammed bin Ibrahim al-Sheikh ( God's mercy be upon him). 38

Abdul Ghafor al-Attar143 who issued it in Taif initially then transferred it to Jeddah where it enjoyed the editorship of Aziz Dheya144. It was marked by the literary criticism and social research and gave a little bit of attention to the political news. The fourth was a Majalla al-Tijara magazinethat came into being beside The Magazine of Chamber of Commerce in Jeddah it was supervised by Ahmad Tashkandi.145 Its contents did not go beyond the economic research with the shed of religion. In 1961 no one was permitted to issue any periodical so nothing happened in the area of journalism. As for as 1962 it saw two periodicals being issued: first in Jeddah namely Commercial Weak which focused on the definition of goods received by the people of Jeddah, ships heading for it with goods for the owners of commercial establishments in Jeddah and feature of their goods imported. It was for the announcement and advertisement more than for the economic study and scientific analysis. Second was issued by Association of the Islamic world in Mecca and carried the name of the Association itself under the supervision of Mohammed Saeed al-Amoudi, along with Journal of the pilgrimage. This magazine was meant for the Islamic and Muslims affairs in different countries to which Ulamas contributed significantly from all Islamic countries and it is still issued from Mecca monthly until today. As for those who got permit ion to issue newspapers and magazine in the said period were lead figures of literature and thought in the country. They took responsibility with all sincerity and bravery and it began to be referred to them as serious writers. They faced difficulties and obstacles in the way to their mission. In return, the restriction on the press resulted in the flourish of the literature. The newspapers got flooded with literary articles and materials of criticism. The short stories and dramas emerged. Poetries thrived on the national and international occasion. This fertile and flourishing literature led to the emergence of a Book while each writer began to collect his work and combine in order to get it published as a book. Undoubtedly, this clamour of writers in magazines and newspapers did not do well to their creativity and to an extent brought down their writing skill. Furthermore, a small group of them that saw their name shines, their literature being red and discussed thought they climbed the summit. Thus, they fell prey to the arrogance and false pride and fell short of giving creative works.

143. He was born In Mecca in 1918 and studied in its schools, then moved to Egypt to be completed Sciences in the Faculty of Arts at Cairo University, but circumstances did not allow him to finish, he returned and served a short time in the state functions, then resigned and devoted himself to literature, science, research and study, investigation and granting Okaz newspaper license then licenses magazine the right call has been issued to him nearly forty books between research and investigation (Manhal - The number of writers, p. 780). 144. He was born in Medina 1913 and received initial Sciences in the high-end of the Hashemite School, then joined the School of Health. Public employment income in the health and public security, defense and Saudi Arabian Airlines, has also worked in entrepreneurship, and established the Middle East Foundation Declaration, culture and publication in Jeddah, and took over the management of Printing Press Foundation, printing and publishing in Jeddah. The chief editor of the newspaper Okaz and Medina. And deported to India broadcaster and an interpreter, and he returned home as director of the Office of foreign observers. (Manhal - The number of writers - p. 813). 145. He was non-Arab descent, his ancestor’s delegation to the Hijaz desire to neighboring settled in Jeddah where he studied and worked in the press for so, then go to entrepreneurship. The Chamber of Commerce took over editing the magazine and oversees its affairs for some time. 39

What I discussed here a little bit in detail was about the newspapers and magazines. As for the journalism institute, I will discuss in the following: Council of Ministers146 in 1963 decided to cancel the ownership of all the newspapers in the Kingdom and allotted it to private companies or establishments.147 Ministry of Information clarified the reasons that prompted the government to take this step justifying that it wanted the journalism to be a message not a profession raising above the materialistic approach in order to refine, reform and to give a proper guidance to the Saudi public opinion piercing the conscience, addressing mind and serving the society refraining from the individual worship and individual interest that Islam totally rejects. It is a telling fact, that giving right to one or two persons to get the ownership of the newspaper with no assistance of well experienced and well versed people in the management is something that is rife with demerits, as it does not help any newspaper to discharge its responsibility best. Therefore, state thought to upgrade the character of the journalism and to raise its status. Therefore, it decided to give ownership of the newspapers and magazines to the fully capable group who had an established entity taking an independent form of the private institute and company. And that the state will not interfere with the establishment but in what would serve the public interest and in what the system would ask for.148 In 1964 the royal decree149 was issued to the Private Journalism Institute with the condition that the number of members of journalism institute would not be less than 15 persons. Its capital money would be 1000 KSD riyal and that the member would have permanent source of income from the government or from any other.150 Based on this decree the upcoming journalism institutions were established i) Ukaz Institute for journalism that issued Ukaz daily in Jeddah. ii) Al-Bilad Institute for journalism that issued al-Bilad daily in Jeddah. iii) Al-Nadwa Institute for journalism that issued al-Medina daily in Jeddah. iv) Al-Jazira Institute for journalism that issued weakly al-Jazira in Riyadh. v) Al-Yamama Institute for journalism that issued weakly al-Yamama in Riyadh. vi) Al-Yamama Institute for journalism that issued Riyadh daily in Riyadh. vii) Institute for Islamic Reach out that issued weakly Dawa in Riyadh. viii) Al-Youm Institute for journalism that issued weakly al-Youm in Dammam.

The state allowed to continue the magazines previously issued: Al-Manhal, Al- Hajj, Association of Islamic World, Quafila al-Zait. Later on, it gave permition for a few of the new magazines. From these Al-Arab151monthly under supervision of

146. Issue no: 482. 147. Nezam al-Moassasat al-Sahfia page.3 148. Saudi journalism, p: 15 149. Number of royal decree: 62 150. Section of the article 9 in the system of journalistic institutions. 151. The first issue was issued in 1966 40

Hamad Al-Jasir152, Akhbar al-Alam al-Islami weakly supervised by the World Muslim League under the editorship of Fuwad Shakir153 in Mecca, Trade of Riyadh monthly supervised by Chamber of Commerce and Industry in Riyadh,154 Dawat al-Haqu whose editor was Abdul Gafoor al-Attar in Mecca155, Trade of Dammam monthly supervised by Chamber of Commerce and Industry in Dammam156, as the state also gave permit ion to a few ministries to issue some regular periodicals that would focus only on the affairs of ministries not going beyond it just like the magazine of Saudi broadcasting and the school magazines etc. There are some specialized magazines that were issued by the institutes, colleges and government institutions and the most important magazine of them was Majallah al-Dar. University of Imam Muhammad bin Saud issues some magazines such as Magazine of the Faculty of Arabic Language, Magazine of the Sharia Faculty and Magazine of the Research Center while the Higher Institute for Islamic Dawa issues Magazine of Theology, Faculty Magazine of the Faculty of Social Sciences.

C)Press (publication) There are a lot of private libraries. No home of knowledge and literature is void of it. Most of the citizens, it seems are fond of acquiring books especially manuscript and feeling proud of it. Interestingly they pay the price of books very easily. Usually people on trip to the foreign countries are requested to fetch those books and magazines that do not come to the country. The book trade has become popular in the modern age and the selling houses have expanded thanks to the increasing interest in establishing the private libraries. Sometimes the number of books of one person reaches ten thousand or more and occupies more space of his home. A researcher is glade when he hears of news of the new arrivals and his pleasure finds no boundary when he knows that a new book has come in the country and fallen in the hands of the Saudi intellectuals before it made its way into other Arab countries. Whatever was the motive to establish private library. It is necessary to recognize its effect on raising the cultural status of its promoters. Thus it is inevitable to mention wholeheartedness and generosity of those who rendered their private libraries open to the people. They opened its doors and allowed every one to access

152. Born in the village of Al-Barud of the territory of Al-Sir in 1911. Remember The Holy Qur’an when he was small, fully collected in Riyadh, and then deported to Mecca to study in the Saudi Institute. Work in education and the judiciary, and knowledge management in Jeddah. He traveled to Egypt, with ethical and entered college at the University of Cairo, and when he returned was appointed director of the faculties of law and the Arabic language, Riyadh. Foundations, the newspaper Al-Yamamah and created a printing house in Riyadh, has many research such as Muzam al- belad al-Arabia and Umarau Nazd and Maaden Nazd has many investigations, particularly in the Arabian Peninsula and its history, geography. And he released the Arabs monthly magazine, and was a member of the Arab Academy of Damascus, and the Arabic Language Academy in Cairo to 1958. 153. It was issued in 1966 in Jeddah 154. It was issued in 1966 155. Four issues were published from there and it stopped when difference occurred between editor and the state department. It was resumed after the settlement of dispute. (in an interview with Al-Attar at his residence during Hajj in 1967) 156. It was issued in 1968 41

and to benefit from them. With no doubt it is difficult to count the private libraries in the Kingdom as they are found in the most houses of educated people. Through this survey we find that most of the contents of public, school and private libraries are in Arabic language and that the religious, social and literary libraries come first among all the subjects. If we see the sources of these books and inquiry the country, they came through. We will find Egypt occupying first position followed by Lebanon to Syria to Iraq then Arab country. It does not mean that theSaudi have no share of publishing books while on the contrary it has considerable contribution and active participation and Saudi writers are increasing day by day. And Saudi book started to force its way amid the large crowd of imported books and take its place in the shelves of various libraries. A huge number of Saudi books began to be published within country after it was done abroad. The reason is that the printing in the Kingdom got delayed till late 19th century. It emerged when in 1882, the Ottoman Empire introduced a press that was in function once. In 1884, the Turkish authority came with a medium printing press then a stone press after few years. It was called prince press and it printed Al-Hejaz newspaper. During First World War, Turks seized Zahla al-Fatat press and transferred it Hejaz to support prince press. After the war came to end and Hussein was invited as king of Hejaz. He established a small press in Mecca to publish Al-Quibla newspaper and when the king Abdul Aziz government was stabilized, he changed the name of the press of Hussein to the Umm al-Qura press. Initially it focused on the printing art and invited a number of Arab experts and made a deal with them to teach some people from Hejaz. It happened in 1927. Thereafter responsible people thought to encourage and promote this art. So both in 1935 and 1938, 17 people were sent to Egypt to get training on printing at Bulaq press as the finance ministry issued an order demanding to change the name of the Umm al-Qura press to that of government press. It was concern to do the official works, Hajj magazine, annual calendar, papers of state, organizations and educational institutions. It imported papers from different European and American countries. The number of worker of the press increased up to 150. Then significant improvements were made to it and subsequently it becomes a press that kept pace with the most modern printing presses. In 1935, Arab Company for Printing & Publishing in Mecca was established to print Al-Bilad al-Saudia newspaper and various trade publications and started to print Majalla al-Manhal for a period. Thereafter a few small presses came in Mecca whose major concern was to do small works. In Medina, a press came into being in 1936 at the hands of two brothers Ali and Usman Hafiz and they named it Medina newspaper press. It printed their newspaper and government and trade publications. As for Jeddah, there was established Institution of Printing, Publishing & Journalism press in 1952. It was equipped with latest printers and combining machine known as Ballenuteb and

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provided with expert people. It managed to print the trade and government publications, magazines of Al-Izah, Al-Hajj, Al-Adhwa, Al-Manhal and the illustrated Riyadh newspaper. Later on, a trader called Al-Asfahani came with latest press and had edge over all the existing presses. As he started to print a number of daily newspapers at the same time in different colours.Then a series of presses came and multiplied in number and fulfilled the western region need. As for Riyadh, there started history of press in 1954 when a group established a company called National company of printing and publishing. Out of its achievements was to the establishment of Riyadh presses.157 It commenced operations in 1954 then a series of printing presses came thereafter. These Saudi presses print entire daily, weekly and monthly newspapers and magazines and publish most of school books, official publications and trade announcements. It has earned great experience which is why it can inscript and shoot photos of clichés while it can paint it in different colours with aesthetic sense and beautiful outlook. The cost of printing of this press is very high. That is why most of writers prefer their books to be published in Beirut or Damascus or Cairo here at the minimum cost with beautiful cover page. The book distribution companies in the Arab countries might have the impact on the preference of printing there. Finally, there is no surprise that the head quarter of Saudi publishing house founded in Jeddah must have been shifted to Beirut for this reason. The Saudi press helped spread the national knowledge production, popularize the culture and push the country. The technical schools opened by the state and whose the growing number of graduates can remove the shortcoming, fill the gap and take the technical burden that foreign workers have been caring out till today. The day has came in which the Saudi publications will compete the production of other Arab countries as long as abundant funds to help the improvement and development are available and as long as the desire to reach the ideal condition is alive. The government keeps its eye on whatever is produced by presses and monitors every thing inside it. The laws have been enacted that regularize its affairs and guaranteed its progress and flourish while it wants that them to be in the confinement that was drawn for them. So that profit could be ensured and satisfaction and comfort could be brought in.

D- Books and Libraries I want to discus in this section about two kinds of Books compiled books and collected books.

157. Story of the establishment of Riyadh press started at the call of Sheikh Hamad al- Jasir as he suggested to found a printing company. Students and teachers of educational institute responded to the call in Riyadh as well as some businesspersons and Emirs. Riyadh press is functioning yet now. This press first printed Majallah al-Yamama which was named after Al-Yamamah”only. Before this press the said magazine was printed in Egypt then in Lebanon and then in Mecca, (literary movement in the Kingdom of Saudi Arabia,p:197) 43

1st: compiled books Compilation movement If the compilation movement in Saudi Arabia is active and flourishing today, dealing with various literary and intellectual issues, it is, in fact,continuation past centuries, not having experienced any sort of pause or break. In this matter, its case is not different to that of the most of other Arab countries, and if some of the modern works are characterized by precision, depth and objectivity and the educational method, these qualities are new trends found in them. An overall look at the sum of the books compiled by Saudi writers and printed, would suggest us that they exclusively focused in the first phase in compilation of this literature in a broad sense, as found in works of ancients. They intended to take from all arts partially158 This is what allowed them to assemble within the scope of literature poetry and its sciences, prose and its arts and subjects related to it like history, geography and sociology, even mathematical and industrial skills and elegant games159 bearing no relation with literature at all160. It is different from the concept of science to the ancients. It meant everything related to religion like the Holy Kur’an, Hadith, and Fiqh, principles, monotheism and Islamic sciences.161 To facilitate the research and desirably reach a fair judgment as much as possible on this prolific production, we preferred to focus on literary works only, excluding educational, religious works, as the study of these works is focused in our research. We chose two types of literature: first: literature based on its limited modern sense. Second: history. It seems that highlighting these two types of compilation would give us almost a clear idea of the much-discussed and favorite research and portrait the disparate approaches followed by authors and scholars. The study of it may be completely or partially applicable on other arts and it will enable us to measure issues by its parallels as well as to reach an idea about these works and their value. Part I: literary works The literary works emerged in this era, are completely varying in terms of subjects, contents, writing styles, research methods and indexes organized in the end. First of all, we believe in two truths. First: these literary compositions did not appear before the emergence of modern state, and all that issued before, were

158. Rose of literatures written by Al-Hasri 1/142 and compilation movement by Tarablasi p.no 75 and Sources of Arabic legacy written by Daqqaq, p.no 83. 159. Letter of brothers of Safa. Seventh letter, Printed in Mumbai 1/81. 160. History of Arabic Literature written by Borokalman, 1/92 encyclopedia of Islamic knowledge, Arabic version 1/533. 161. Encyclopedia of Islamic knowledge 1/532

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merely collections of poetry, small articles, informal letters and religious and historical research. As for the prolific literary production, it began to grow, increase and continue to stretch far and wide. Second: it started in a phase that is closer to combination, compilation and superficiality than research, study and analysis. A comprehensive look at Saudi literature produced in this era, will lead us to a conclusion that it has been mostly inferior to level of Arabic literature found in other neighboring countries in theme and research style. The studies issued, characterized by methodology and science -the highest degree of intellectual productions can be enlisted under the topics: Literary Studies, critical studies, composition of linguistic research, books written on discovery of places and countries in the island, books of general collections. A. Literary studies As far as the literary study is concerned, it can be said that the lectures delivered by Abdullah bin Abdul Jabbar in the Institute of Global Arab Studies in التياارا Cairo in 1959, which have been collected and published in a book entitled Modern literary trends in the heart of the Arabian) األدبياة الحديةاة فاي قلاب الجزيارة العربياة Peninsula), stands at the forefront of these studies. The author suffered in his work several difficulties, for example, the research scholar of literary trends in Iraq, or Lebanon, or Egypt, or Syria, or any other country, finds himself in a deluge of facts, information and literary history of these countries. On the basis of all these trends, he can do a comprehensive research. The case of literature in the heart of the island is in marked contrast to that, because it was put on hold later. In fact, Taha Hussein did a research on Literary life in the Arabian Peninsula, but it was in only small fifty pages. It is almost a common discussion much closer to a journalistic essay rather than an objective educational research. The second difficulty faced by the author is lack of Saudi references and its rarity, as Saudi book is lost from markets soon after it got published and it often becomes very difficult to find a copy of it. In spite of all, the lectures emerged as an acceptable form and included a large number of facts and highlighted a number of vague moral issues. The author divided his book in two sections: in first section, he discussed about the geography of the island and its modern history in almost half of the book, covering around one hundred and thirty pages. In second part, he dealt with various topics: the birth of modern literature in the heart of the island, influencing factors in literature, the impact of infrastructure in the island’ poetry, special symbolism in the island’ literature and literary trends and its impact on poetry respectively. In accordance with Abdullah Abdul-Jabbar, literature is divided into three trends classicism romanticism and realism. The latter trend realism is subdivided into myriad trends: social trend, revolutionary trend and national trend. The general outline of this study is characterized by inclusiveness, accuracy and methodology. It is apparently obvious when linked to the reasons for the

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emergence of a new literary trend with its causative factors. For instance, the reason of emergence of romanticism in poetry in the heart of the island is linked to many factors, including: the life of anxiety and turmoil, under the shadow of which writers lived and their inability to achieve their goals.162 Add to that, Introverted mood found among a number of poets163, the emergence of Apollo school in Egypt, the emergence of school of romanticism in Egypt and Lebanon164, and Translations carried out by Akkad and Zayyat and others165, as well as the impact of arbitrary Sufism in the East166. The study contained many more such discussions. This study is lacking of prose arts. In fact, we find the author pointing out that the second part of book is dedicated to the study of literary trends in prose, such as fiction, short story and essay writing with its various forms, either subjective or objective. The author seemingly did not keep his promise, as it has been ten years and the part of the book is yet to be composed. Perhaps, the author has some excuses and justifications, but we have not been able know them. He criticized Abdullah Abdul-Jabbar that he used to look into the issues of the island, take up the dark side in most of cases and used to elaborately highlight it167 and sometimes used to cite the poems of poets without mentioning their names. There is another simple fault in the method is that he vaguely mentioned some of the names in his research, but he did not provide any information about them to readers. As for the formal fault is concerned, it is apparent in his negligence to make an index of the names, personalities and poems cited in the book. He may be excused here, that perhaps he meant so at the end of the second part he promised to publish. Finally, despite all these faults, the study of literary trends in the heart of the Arabian Peninsula was the first of its kind in the history of the study of literature in the island. It is suffice for its recognition that it paved the way for research scholars came after him and provided them a lot of information. Motives األدب الشاعيي First: In Saudi Arabia came out a leading systematic study entitled Folk Literature in the Arabian Peninsula) of Abdullah bin Khamis. It) فاي جزيارة العارب seems that the unanimity of opinion between Taha Hussein and the author prompted him on the study of such type of literature, as Taha Hussein says: the Arabian Peninsula has two different literatures; first: Folk literature that takes public language as a tool of expression not in the Arabian Peninsula alone, but in all over

162.Literary trends: p.no: 274. 163. Ibid: p.no: 275. 164. Ibid: p.no: 275. 165. Ibid: p.no: 311. 166. Ibid: p.no: 360. 167. Ibid: p.no: 324.

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the Arab countries, in Syria, Egypt and South Africa. This literature if its language is albeit spoiled is very strong and remarkably valuable, as it is a clean mirror of Arabs’ tribal life. It is obvious in its themes, meanings. Its methods are almost similar to the old Arabic literature produced in the pre-Islamic era and in the first centuries of Islamic history. It is because the life of Arabs in deserts has not changed in any situation as the social, political and material life of tribes are still the same as it was thirteen centuries ago. Hence, naturally, the poetry depicting their lifestyle would be in parallel with the poetry depicted their old lifestyle. However, its theme may bear some differences; for instance, inter-tribal wars and quarrels appeal for pride, praise, satire and condolence and for what erupts in individuals liken different kinds of pain and pleasure which sometime arouse complaint and blame and sometime appeal for love and affection.168 Second: Another motive behind this study is the opinion of Ibn Khamis that classical literature with its features and characteristics of in its language and style, is relatively beyond the perception of common people. Whatever effort writer does to make it flexible and attractive, he cannot inculcate in readers the nature of understanding and comprehension, and consequently, enlightenment and influence in contrast to the folk literature. As it has a natural influence on all classes and feature known to all circles. However, every nation has its own limitations cannot be crossed. The folk literature in the Arabian Peninsula held the same position as the classical literature did hundreds of years ago; an incomparable position. That is journalism; a literature, a tool of expression. All people were relishing it. It encompassed all former Kings of the Island, Princes, ministers and leaders who interestingly, not only composed poetry, but made a huge contribution to it and left for us a splendid legacy, particularly in the sphere of pride, enthusiasm, description of wars, victories, privileges and honors they enjoyed with.169 Third motive: The author felt that the ancient nations have realized far- reaching impact of such type of literature in people’s life and its effectiveness to guide them and lead them. Keeping in mind its effectiveness, they spared no pains in establishing schools, colleges, private press and literary institutions and compiling books. As a result, in no time, the schools of literature increased in leaps and bounds and its trends became well-known. The efforts of these nations were not only confined to the study of national folk arts, but the thirst discovery and detection in one hand and political and colonial ambitions on the other hand, attracted the attention of all nations and encompassed a wide range of issues. Their efforts bore fruit, as people became attracted to the golden heritage of literature and in no time, a torrent of books was written in this sphere.170 The Arab scholars also realized the

168. Literary life in the Arabian Peninsula: p.no: 25. 169. Literary movement in Saudi Arabia: p.no 566. 170. Ibn Khamis counted the names of orientalists and mentioned among them Sacy. S. De. Galland, Galtier, Burckhardt, Maspero, Harbin, Meissner, and Caussin de Preceval. 47

value of folk literature and they became busily engaged in the study of literature and its analysis and disclosing what it has.171

The difficulty of this research arises from several factors First: the collections of this poetry reached to us through narrators whose were dependent in their study on the general councils and the backs of camels. The narrators are now almost extinct; as they have departed from councils to other affairs and camel-riding is rarely exist today. Second: the ancient writers and scholars did not pay much attention while studying, analyzing and criticizing poetry or apprising the environments and customs of people, describing their conditions and portraying their feelings, rather they simply narrated it and collected its fragments in order to maintain and conserve it. However, it does not preclude their recognition in this regard. Third: From here originates third difficulty, as the Arab writers turned away from the study of folk literature in the Arabian Peninsula because the literature was rare and they were unaware of the facts and intricacies of it. And study, criticism and analysis are closely linked to understanding, covering and tasting. This is what they were missing. The people of the country were shirking away from it. And those who contributed to it, it was merely confined to note-makings or blogs published in newspapers that no sooner said than fallen into utter oblivion, except the work done by Khalid Al-Farj. This work cannot be said a study, but a simple collection as he has simply collected the gems folk poetry composed by some poets and made few comments on them disclosing intricacies and making them closer to understand and nothing else. The research methodology chose by Abdullah bin Khamis is accurate, deep and comprehensive. He commenced it with a brief introduction of genesis and evolution of Arabic poetry, its extension and relation with language and then included luxury and leniency prevailed over its forms and meanings. It was a preparation for entry in the heart of topic. He proceeded at first with the definition ,(the Nabatean poetry) الشاعر النيياي as this poetry is called in the island ناي of word defined its origin, its relationship with poetry, time and place where it was found, in which , الشاعر النييايand how it was connected with poetry and finally, called by condition the Arabian Peninsula found it and gave it a warm welcome. He then explained the foundations of this poetry like rules and features and characteristics for better understanding of readers. The author also provided a complete model of Nabatean poets, some of the kings, princes and leaders who were assigned to this poetry and played a magnificent role to make it versatile. He, further, compared it with Arabic poetry in its purpose like praise, satire, description, praise, elegy and

171. Author counted many names. Among them is Dr. Jaboor Abdul Noor, Ilyas Yaqtur, Tannus al-Shadyaq and Khaleel al-Yazeji, p.no 7. 48

wisdom, as well as its style with the style of Arabic poetry in detail manner, bringing some examples of Nabatean poem along with defining the extent they followed the Arab poems. He seemed to praise the value of this literature as he elaborated the environments and social, physical and religious life of people, and how it goes in parallel with Arabic poetry in meanings and compatibility without stealing or imitation, it was similar in meanings and words sometimes through the door of the confluence of thoughts then the tendency of Nabatean poetry towards Arabic poetry. He also highlighted that contained many verses that are straight in language, pattern and rhyme without modification or change. Then he shifted to study of rhetorical images: its meanings, rhetoric and metaphors and compared it with the accents of Island poetry in a way that helps to understand the poetic tone of each and every community or territory by citing some examples of it. In this chapter, he shortly touched on the colloquial poetry of other Arab countries and explained variations it has and said that this poetry has a special character in almost in each country. He then moved to its music by defining that it has roles, voices and musical phrases that characterized by a particular situation as per the difference of folk poets in its tools, conditions and occasions. The author seems to very honest as he comes out with a paragraph or passage; he mentions the name of poet along with mentioning where it has been quoted from. He is unlike to Abdullah Abdul-Jabbar who failed to introduce the figures named in his lectures. But Ibn Khamis missed one point here, that he mentioned references he resorted to in the end of book without an educational arrangement followed in methodological studies. He only mentioned the reference with other name, without indicating the printing press, year of print and the city where it was printed. He also omitted the index that is necessary for the arrangement of personalities, places and tribes and poems contained in his study which is very helpful to identify the reference and locate its place. Although Abdullah Abdul-Jabbar and Abdullah bin Khamis managed to a considerable extent to produce literary educational study in one subject like literary trends or folk literature, but most of the research scholars failed to follow them in depth, analysis, accurate conclusion and inclusive research. horse of Abs’s Children) written by) فارس بناي عايس Example of this study is Hassan Abdullah al-Qarashi. The author intended to talk about, Antara, he made a plan for it, he continued talking about the Arabs and the Arabian Peninsula in the preface, and then he shifted to Bani Abs mentioning their kinship, famous figures of it, homes and their residues. Then he discussed about Antara examining his early life, environment, clan, kinship, name, childhood, his prime years, personal features and merits through his poetry along with touching on his heroism, news and then his

49

defense of the black color and the women in his life. After that he narrated his story as per story-writers. He also mentioned the objectives and methods of his poetry apart from explaining his Qasida. Finally, the research is ended by mentioning examples of his art, collections and his frequently-recited poems and the poems reported in some books.172 Abdullah al-Qarashi has been subjected to criticism as he cited in the his) ماار تااواتر روايتاا ماان شااعره conclusion of his book, a number of poems entitled frequently-recited poems) and his poetry was mentioned in some books.173 In summary, the number of contemporary literary studies carried out by young intellectuals are of good and serious culture, but they are lacking of educational method, neutrality of opinion and reference to the different Arab and foreign sources, sober style and away from the general provisions, review of the contents over and over again before publication, and finally to the readers. This is is lacking of.174 عيس "فارس بني what the research of Qarashi on Among these studies, I would like to mention here two literary works that are شارسا نجاد المعارارون :similar in terms of style, research method and objectives. First شارسا :The contemporary poets of Najd) had written by Abdullah bin Idris. Second) The contemporary poets of Hijaz) by Abdul Al-Salam al-Siyasi. The) الحجااج المعارارون study of one will give you the idea of the twin excluding some partial features that are unique in each of them. The contemporary poets of Najd) Ibn) شارسا نجاد المعارارون As for the first Idrees has divided it into two main sections: in first section, he discussed poetry, examined its origin, evolution and central position of Najd in poetry, then went to mention a glimpse of the modern Arabic renaissance in this region, he meant by it the call of Sheikh Muhammad bin Abd al-Wahhab and its impact in boosting literature. Then he came to contemporary poetry and spoke on the evolution factors of it; both common and main. After that he went to deal with the trends of poetry in Najd and mentioned three trends: traditional, romantic and realistic. In the light of these trends, he built the second section in which he introduced twenty-three poets. In most cases, each introduction does not exceed two pages. In the short introduction that precedes some poems of introduced poets, Ibn Idris has presented an overview of poet’s early age, youthfulness and the type of his study, and he spoke at great length about his poetic orientation. He perhaps links between his private life and environment, social status, psychology and orientation. For example, his comment on the Prince Abdullah al-Faisal: “his poetry is overwhelmed by luxury and elegance, as if it were the echo responsive to his Aristocratic luxurious life and great social position.”175

172. Fares bin Abs: p.no 30. 173. Fares bin Abs: p.no 109-115. 174. Literary movement in Saudi Arabiya: p.no 564. 175. Contemporary poets of Najd, p.no: 86. 50

And his comment on Saleh al-Ahmad al-Uthaymeen: "his poetry is overshadowed by pessimism in a manner that even you will almost forget that there is something called hope. And perhaps, the private life of the poet exerted a greater impact on his literary form. It is very likely that the psychological impulses of the poet, his mentality influenced by his life and the life of all who shared the same experiences and emotional vitality, have been extensively reflected on his works.”176 He says about Hamad al-Hajji: “he is among the miserable wretched poet. He frequently depicted his life in his poetry, but he is intellectually confused due to the impulses of concern that convulse his life as a result of the misery and poverty."177 As for the second book similar to this in form and material The contemporary poets of Hijaz written by Abdul al-Salam al-Sasi, published before his twin, deals with Najd poets. It was first of its kind. It seems to us that the second book has benefited from the criticism appeared in the newspapers. Firstly, writers and scholars held discussions on it and made it immune from mistakes of his predecessor. Although, Sasi‘s attempt is new of its kind, it contained the largest number of Hijaz’s poets and examples of their gems of poetry. It has been done after providing a brief introduction of poet that is a combination of his own translated book and the opinion of Sassi. In this book, his biography of all .مجرملا A great fault of the author is his book poets is characterized by praise and praise without scientifically proving the validity of what he said, and without linking the works of the poet with his studies, psychology, common life, society and the general atmosphere he was surrounded with. He supported all this by examples, analysis, comparison between them, and then he came out with a general decision on the poet in few lines. He favored the acclaimed figures to an unlimited extent which is unacceptable in recent studies and is against the educational method. More often, he seemed to be hesitant in close decisions on different poets. For instance, “Al-Awwad is the leader of innovative poets in literature and he is a sentimental poet, but he refuses to separate sentiment from meditation and contemplation”.178 “Mohammed Hassan Faqi is a genius creative bold poet in the field of poetry to the larger extent”.179 "Ahmed Ibrahim al- Ghazzawi is an excellent refurbished poet, and he is considered at the forefront of eminent poets of Hijaz who nourished and nurtured the intellectual movement and played a great role in the sphere of attractive poetry.”180 "Abdul Wahab Sashi is among the distinguished poets of “the first generation".181 "Fouad Shaker is a talented and peerless poet who is in no need of praise and extolment”182. "Ahmed

176.Ibid, p.no: 180. 177. Ibid, p.no: 201. 178. Contemporary poets of Hijaz, p.no: 21. 179. Ibid, p.no: 49. 180. Ibid, p.no: 96. 181. Ibid, p.no: 115. 182. Ibid, p.no: 139. 51

Mohammed Jamal is gifted poet influenced by the spirit of time and has tendency towards innovation”183. (Message of Desert) وحاي الحاحرا The same applies on the collection, entitled of Mohammed Said Abdul-Maqsood, and Abdullah Omar Bulkheir, except one thing, that is the addition of some pictures of introduced poets of Hijaz. The same is also Three poets in Hijaz) i.e. Mohammed) الشارسا الةالثاة فاي الحجاا applicable on the book Hassan Awad, Hamza Shehata and Ahmed Qandil184. B- Critical Study: Critical study is comparatively less in number than literary study. Reason behind it is the concept of criticism in Saudi country. As the writers used to glorify their works, and traditionally, the purpose of their criticism was praise and praise, not criticism. Secondly, the critics understood that criticism is nothing but to show disadvantages and explore flaws, and take up arms in the face of critic. Both are mistaken. One, who fears that he would be held accountable and his works would be measured, can’t be a writer. His fear shows the value of his work. As well as a critic who considers criticism as a tool of abuse and insult can’t be a critic in true sense, rather it is curse and satire. Such a position taken by these critics will not reveal the truth and will not boost literature or encourage it. If a writer believes that each and every work has some features and disadvantages and its value is disclosed by the preponderance of these features. If it is overcome by beauties, it would be a good work; if the matter is opposed to that, it would be a bad work, it is better for such critic to be silent and choose another field. When the critic will be well-aware of his duty that he should be like a unbiased judge who listens to the arguments of plaintiff and his evidences, then to the statements of defendant and his proofs, and puts the law in front of him, seeks supports from his mind, belief and experience, then finally announces his decree against or for. With this method, criticism would flourish and nourish and bear fruit. It is hurting to see that the critical movement is weak today. It rarely appears except its some glimpses overlooking between technical and artistic rules written by some impartial scholars. I did not see any criticism better than what was written by History of Saudi Arabia) of Munir) تارسخ الايالد الساعودية Abdullah bin Khamis on the book al-Ajlani185. Khamis introduced the author, described his personality to the readers of Journal of Arabs) and his various educational works that were written) مجلا العارب down in good style. Then he highlighted the book demonstrating its beauties and new issues raised by him as well as he analyzed and disclosed its educational value. He praised the author and brought to light his credit. He then moved to enumerate elaborately the points very complicated to understand their reality. He was turning from time to time to the source resorted to by the author in a certain point, talking about the author and his educational value and linking between the fault made by

183. Ibid, p.no: 215. 184. Literary movement in Saudi Arabiya: p.no: 568. 185. He was a member of Arab Scientific Council and teacher of civil rights in college of rights, Damascus. 52

Al- Ajlani and its source quoted by him. Although this critical article took nearly ten pages, the reader touches on the extent of educational approach in the study and on the prudent manner in which this critical article has been drafted. The author read this criticism and at the end of reading, he did nothing but to extend few words of respect and veneration in the favor of critic. But such stands are rare. A full work on "The art of criticism" is almost non-existent186. If we move to another field of books written in the Saudi Arabian literature, we would find a good number of modern compositions in certain fields such as language and names of places and cities, particularly in the heart of the Arabian Peninsula. C – Books on linguistic investigation: As for the linguistic investigation, Ahmed bin Abdul Ghafoor al-Attar187 is of great importance in this field. He produced a number ال ح ِّحاحال and تهاذيب ال ح ِّحاحال للزنجااني and لاخ فاي كاالا العارب البان يالويا of books, including has been investigated, we تهاذيب ال ح ِّحاحا If we look at the way "ومادارس المجمعاا العربياة would be able to understand the general approach followed by Attar in his other books on investigation. Before plunging into the explanation of the approach, it seems compulsory to point out that this discovery has been in partnership with the Egyptian investigator Abdul Salam Harun. Attar commenced this research with a general introduction of the legacy of Arabic verbal language, then he talked about the history of composition in this was published, recalling تهذيب ال ح ِّحاحال language and the emergence of dictionaries till how Mohammed Sarour Sabban found it by chance188. It was written in script similar to that of the ninth century of Islamic calendar. It had neither name of the book, nor the author's name. It was presented to Attar for discovery and verification to know its reality. He started working on it. He resorted to the references to find out name of the book and its author. The first thing that guided him to find out the author's name is what mentioned in the preface of the manuscript in one word in the book written by Muhammad Siddiq Hasan Khan Bahadur, the king of the اليُ ْلغاة فاي وراول اللغاة He traced it back . راحال الجاوهري Kingdom of Bhopal189, and in a separate chapter of .تاسيخ األروال فاي تهاذيب الحاحال to Zanjani in his book in which he précised his last book As for the name, it .كشف الظنون And it is strengthened by the same word mentioned in was quoted by two investigators Attar and Harun from the original book of the same .تهذخب الححال and they named it ترويح األروال في تهذيب الححال author can be summarized in following التهذذيب The approach taken in verifying this points: Two investigators have kept the text of author as same without adding or

186. Literary movement in Saudi Arabiya: p.no: 571. 187. His introduction has been mentioned in the chapter of praise. 188. Masroor al-Saban was Finance Minister and General Secretary of league of Islamic World. Message of Heart: p.no: 147. 189. He is innovative figures of Islamic renaissance, born in 1832 in Qannauj, India, got education in Delhi and travelled to Bhopal in search of bread and butter. He got abundance of wealth. He said in his autobiography: he travelled to Bhopal, stayed, resided there, and became wealthy and compiled and composed there. He got married to the prince of Bhopal. He left around 60 books in Arabic, Persian and Hindi languages. (Personalities 7/37). 53

omitting anything. They also maintained its arrangement, method and style. They the manuscript copy kept in ,الحاحال had varied opinions on the contents of printed the library Arif Hikmat190 and the manuscript of Egyptian National Library191. They focused on restricting the text in albeit negligent manner and on narrating the language in an exact manner. They managed to keep it away from traditional , القااقلي interpreted by ال ُقا ِّالا interpretation followed in many Arab dictionaries, such as Al- Zanjani interpreted the word saying . القا ِّالا by القااقلي and dictionaries interpret Their focus was concentrated on the collection of. إنا معارو : that it is common vocabularies, infinitives neglected by the author, masculine and feminine, words used in both gender, and on comparison between the words came in the vernacular language of Hijaz and Najd and Egypt and what used in classical language. They seemingly wanted two things in doing so: First, to register a linguistic and historical record of this language which may be displaced in the phrase of some contemporary writers in pursuit to know its lexical meanings in times to come. Second: is a therapeutic purpose i.e. to draw attention to come back to the real classical language from wrong form of language. is rooting Arabized ,التهاذيب Among the approaches adopted in the discovery of foreign words to the Arabic language and mentioning their origin which deteriorated to the level of arabization, till it was Arabized or dragged in gradually. The author relied in this matter on the texts of ancient writers, foreign dictionaries and on all resources lead to the meaning192. is تهاذخب الحاحال After the analytical study, it becomes very clear that the book not only one book but it is a collection of three books. First: Old text. Second: interview embodied in the footnotes equivalent to the original, or more than it. Third: the modern dictionary of annexed linguistic index in which the materials and have been collected with reference to the page number تهاذيب الحاحال footnotes of contained each word193. the basis of rhetoric) of ) وساااس اليالغااة There is another school included وقرب الموارد في فحح ,City of Covering) of Batras al-Bustani) قير المحي Zamakhshari and the nearest resources of classical Arabic and evidences) written by) العربياة والشاواهد معجام اليالاب فاي الماأنوس مان ماتن اللغاة العربياة Saeed al-Khouri al-Shartouni in 1889 and Student’s dictionary to be in acquaintance with the text of) واالرايالحا العلمياة العحارية Arabic language and modern educational terms) by Jarjis Hammam al- Choueiry in 1907. All these books have been arranged in Alphabetical order. All of them are أساس اليالغةunique in a manner different from others, especially .194

190. Letter no: 79. 191. Letter no: 5079. 192. Refinement of Al-Sehah: p.no 354. 193. Literary movement in Saudi Arabia: p.no: 575. 194. Arabic Dictionary 2/707. 54

D – Books on the discovery of places and countries in the island: In this field, Hamad al-Jasser195 is worth-mentioning who produced a number of studies and discoveries that are considered an authentic reference in Arab and foreign educational academies. We'll see in the historical compilation an image of educational history of the city of Riyadh. We will also look at the approach followed by him, which led him to attain the highest rank among historians. And his work The history of the city of Riyadh) is nothing but like a drop in the) تاأري مديناة الريااض swelling sea of his research in locating the island’ places and tribes’ residencies, introducing its figures, and disclosing what has been written about in ancient and modern era. ,in Riyadh in 1953. The magazine, oin general اليماماة He issued a magazine used to be full of educational research and systematic discoveries. He did not pay much attention to the regular news and issues focused on generally by most of newspapers and magazines. What accentuated the value of the research of Jasser is his broad knowledge about Arab legacy, particularly ancient one, his passion of manuscripts, their study and investigation, especially if they were relevant to the Arabian peninsula, his continuous travels across the deserts, valleys and various regions of the Kingdom by car or on the back of camel, or on foot in order to ascertain the location or name or to know the borders of a region exactly196. Such a theoretical approach backed by scientific application accelerated the value of research papers issued by this world-famous author. It is not surprising to say that his studies corrected a lot of prevailing misinformation about the Arabian Peninsula and pushed up many Arab educational academies to accentuate its and their own position197. Arab) بادد العارب :Among these verified books, I would like to mention here countries) written by Hassan bin Abdullah al-Isfahani198. This book identifies many parts of the Arab tribes’ houses inhabited at neighboring areas of central Arabian Peninsula. In the book, the author tries to count the fountains, mountains, names of various places where tribes were inhabited, apart from mentioning the poetry reported from there. It includes a range of information on the genealogy of tribes, names of poets and the metals found in the heart of the Arabian Peninsula. The most important thing he mentioned that the places had different names, but its maintenance varies depending on the tribes lived in those places. This is what caused confusion resulting into different opinions in identifying many places of the

195. His introduction has been mentioned in the chapter of Journalism. 196. Literary movement in Saudi Arabia: p.no: 582. 197. Council of Arabic Language in 30 years: p.no 100. 198. He was a scholar of language and literature, lived in the third century of Islamic calendar. He was companions of Abi Haneefah al-Dainoori. There were debates and cross-questions and answers between them. His books: Kitab khalqil Insan , Kitab khalqil Faras , Al-radd ala ibne qutaiba fi garibel al-hadith, Kitab al-mantique, Kitab al-hashasha wal bashasha,Muhktasar fi al-nahu, Naqzun ala elal al-nahu and Al-radd ala al-shuara ( preface : Arab countries: p.no 43-48). 55

island. And it sounds very difficult to know about it without tracing the tribes inhabited there. This point has been unnoticed by many who wrote about the identification of the homes of tribes in the Arabian Peninsula. They failed to realize the fact that one name could be applied on several names. The book of Al-Asfahani is the oldest of its kind that determined the tribal homes in the heart of the Arabian Peninsula. It is - at the same time - closely linked to the narrators, scholars and poets of that country who were more excellent than Al-Asmayi and others like him in experience, expertise and knowledge about the island’ places and its population. They were the teachers of Al-Asfahani and others who codified the news of desert’s people and information related to it199. If we look at the research of Ibn Balihad200 on the identification of places in the Arabian Peninsula, we would find that it is markedly influenced by two books. True news on the legacy of the Arab) صااحخ األييااار عماا فااي بااالد العاارب ماان ا ثااار :First the Quality of Arabian) صاة جزيارة العارب ,country). Second: An analysis of the book Peninsula) written by Al- Hamdani201. Ibn Balihad is characterized by thorough examination about the names of places and residencies of tribes mentioned in the poetry of pre-Islamic period and in the beginning of Islam. He did not begin gathering the information he had, when King Faisal asked him to do so in hope that of Arab immigrants would return to Northern America202. Ibn Balihad divided his book into two sections: in first section he analyzed all names contained in the collections of Imaraul Qais, Zuhair, and Al-Nabegah, but at the end of this section and in the beginning of second part, he only mentioned the poems (Muallaqat) of other poets without mentioning complete Divans. During his commentary on these places, he seems to be suspected on some of the sites he himself visited or sent a number of Bedouins who knew the Valley of Saudi Arab to the place he was investigating for, in order to search for it and bring exact information about and granted those awards in return203. In second section of the book, he intended to investigate the names that appeared in non-Mualaqats, locations of the battles between the tribes Utaibah and Matir, the places located between Jeddah and Riyadh, and the sites situated in the center of Najd and the respective position, and the Arabs remained in their places

199. Literary movement in Saudi Arabia: p.no 583. 200. He is Mohammad bin Abdullah bin Balihad from famous Bani Khalid tribe. He was born in Ghaslah village of Al-Washm region and died on 1957. His books: Sahihul akhbar amma fi Belad al-Arab minal athar, a divan of Poetry entitled: Ibtesamt al-ayyam fi Iintesarat al-Imam. Ibn Balihad was more excellent poet in vernacular language than classical language. (Literary movement in Saudi Arabia: p.no 589). 201. He is Abu Mohammad Al-Hasan bin Ahmad bin Yaqoobb. He belongs to Bani Hamadhan. He is a historian, genealogist, astrologist, "الحخيان ,"صة جزخسة الرسب" ,"سسائس الحكم " ,"اإلكلخ في أنسرب حمخس يأخرم مليكهر" :philosopher and prominent poet. His books .(etc. (most of writers 3/9 المةتس " 202. Ibn Balihad says on the preface of his book: the prince Faisal travelled to America in 1945 to attend the Conference of San Francisco. A lot of migrants came to him, greeted him and asked him many questions to know about poems composed on valleys, mountains, waters, sands, residential countries and study etc. He accepted their demands and entrusted the author to write this book (Literary movement in Saudi Arabia: p.no 590.) 203. Correct information: p.no 3. 56

from pre-Islamic period, Nabatean poetry and their family and origin. He concluded saying that he discovered the site Okaz market and cited evidence on it. He drew a map showing the location of the market. The book is finished with an index contained all names mentioned in the book in a new alphabetical order204. written by Al-Hamdani, it can صاة جزيارة العارب As for his research on the book be put in parallel with the researche and investigations done by Al-Jasser. Ibn Balihad in form of manuscript from Yemen. He improved it and صاة جزيارة العارب took the book then compared it with a copy printed in Europe. Finally, he reached to a conclusion in a scientific way, rather he صااة جزياارة العاارب that Al-Hamdani did not arrange overlooked the names of places and tribes like modern dictionaries did, without elaborating them in detail, except what connected with Yemen. He did not back them by poetry contained the places and tribes, but in rare case. The approach of Ibn Balihad in this research is of special kind. He divided his book into two sections: in first section, he presented the quality of the Arabian Peninsula according to two old versions. He put numbers on some words. In second section he made comments on the vocabularies numbered in the first section. In these comments, there is explanation or modification or opposition with evidences. At the end of the book, he limitedly mentioned in the index the topics of second section without mentioning that of first. But while arranging a glossary of names, he cited all that have been mentioned in both sections205. E. Modern literary works are being published in considerable amount, but the fact is that they do meet characteristics of studies and research. These works are closest to public collections rather than literary collections. They are lowest to pristine raw materials rather than artificial works done by who entered in the field of handicrafts recently and by skilled workforces. Undoubtedly, these dictionaries contained abundance of knowledge and a treasure of facts. You will never need more than a scholar working on it and extracting from it a good amount of information that is still buried under a dense block of mystery. The first of these books whose writers tried to collect folk proverbs in the األمةاال heart of the Arabian Peninsula is the book of Mohammed al-Abudi206 entitled .Vernacular proverbs in Najd)207) العامية في نجد Folk proverbs in the heart of the) األمثر الشاعيية فاي قلاب جزيارة العارب The second is Arabian Peninsula) written by Abdul Karim al-Jahiman208. The book contained three thousand proverbs of Najd. In the introduction of first part Al-Jahiman expressed the motives incited him to collect them. He said: "I am preceded by Mohammed al-Abudi who wrote about colloquial proverbs in Najd . There are many sentences that have

204.Ibid p.no 218. 205. Quality of the Arabian Peninsula: p.no: 290 (literary movement in Saudi Arabia: p.no: 596.). 206. He was principal of education institution in Baridah and General Secretary of Medina Manawwara Islamic University. His books: Al-Amthal al-ammia fi Najd and Al-Amthal al-ammia fi Africia al-khazra. 207. Literary movement in Saudi Arabia: p.no: 596. 208. His introduction has been mentioned in the chapter of Journalism. 57

been considered as proverbs, although they are not in position to be listed as proverbs. In my opinion, at least -. I also found that he is dependent on the evidences of poems and stories rather than depending on the old books of history of prose and poetry that contained proverbs. And it may not matter the readers a lot, as much as they care about access to the colors of the folk ideas, both which were registered in poetry, or in prose.209" Popular) األسرطخس الشعيية في قلب الجزيرة العربية He authored another book entitled myths in the heart of the Arabian Peninsula). It was reported in the introduction of the first part that newspapers, magazines, radio, televisions and cinema or forums were not found in the era of the forefathers. They used to spend their leisure time at night in narration of tales and myths, search their dreams and aspirations in them and hover with them over the atmosphere of the sky and jump out to various countries of the world. These myths and stories had occupied a great position in them. These were aimed at spending leisure hours, entertainment, including unleashing aspirations, desires and dreams, as well as finding out the solution of social problems through hints or dialogues between inanimate and animal or between inanimate and inanimate etc.210. مان شايم العارب We can add to it, another book written by Fahad al-Mark211 (Characters of Arabs) in four volumes. It is comprised of one hundred and fifty-six stories. The author asserts in the preface of first and second volumes that all stories contained in the book are undoubtedly real and fact-based without any addition or editing. Second topic: Historical literary compositions If we look at historical books, we would find that they are only confined to printed books in complete edition, keeping manuscripts -that have been hidden by their authors or have been put into utter oblivion. In spite of all we believe that there are documents, private and personal notes that are still in possession of their writers, or their children that have not been published later. Basic and historical trends of historical compositions in Saudi Arabia are divided in three sections. First: General history. Second: local history. Third: translations and biographies. تارسخ الادول First trend: it is defined by general history. It is represented in (History of Islamic countries through pathological tables) اإلسااالمية بالجااداول المر ااية written by Ahmed bin Zaini Dahlan. This book is portrait of its peers in past, but it is ,lengthy news) written by Al-Dainoori) األخبارس الياوال marked out with distinction from

209. Folk proverbs: 1/9. 210. Ibid: p.no: 11-12. 211. He was born in Hayel in 1910; he commuted between Hayel, Medina, Jaddah, Egypt, Sudan and Syria in his early age. He gained his primary education in Alexandra, and then he returned to Riyadh and studied there under the guidance of Al-Sheikh Mohammad bin Ibraheem. Then he got admission in Dar al-Tauheed when it was open in 1944 and got Degree there. He joined war of Palestine and participated in Jihad in 1948. He was employed in the Ministry of Foreign Affairs of Saudi Arabia and reached to the position of advisor in Saudi Embassy to Ankara, Turkey. His literary works: Min shiyam al-Arab , Lamhat an al-tatawur al-fikri fi al-Zazira Tarikh al-Zazira fi adabeha al-shabi,Minalal-tafulate ila al- khahulate etc. 58

(News of the apostles and kings) ويياار الرسال والملاو ,(History of Yaqoobi) تارسخ اليعقاوبي Meadows of Gold) by Al-Masoudi. Dahlan did) ماروج الاذهب by Ibn Jarir al-Tabari and not imitated in beginning with the history of the world, talking about the birth history and news of the prophets and kings who came before Muhammad, peace be upon him. But he began directly from the biography of Prophet- be upon him and his orthodox caliphs, to the era of Abdullah bin Zubair. in the group of general history despite تااري الادول اإلساالمية We have enlisted the differences that distinguish it from its others and despite being confined to the history of political events in the countries where Islam spread, because the geographical dimensions in it included three continents, and the historical dimensions of the time reported by the author, stretched almost fifteen centuries. Second trend: Books on local history, this kind of books have been written by many writers from Najd, Hijaz, Asiria and Ahsaiyia. It is an extracted approach from ancient historians. To write about local history had been the area of keen interest among writers in all era. This local history crossed the communities that form the Islamic world. Although many of the local history in Islam originated from religious and jurisprudential considerations, but regional proud has been great factor behind the research of scholars212. We can divide books written about the history in Saudi Arabia into following categories: books on Najd, or Al-Hijaz, Asir, or Al-Ahsa. As for the history of Najd, a lot of books have been written on, for instance Kindergarten of) رو ة األفكار واألفهاا لمرتاد حال اإلماا وتعداد غزوا ذوي اإلسالا" لحسين بن غناا ideas and meanings about imam and census of Islamic invasions) written by Hussein Title of Glory in the history of Najd) by Ibn) عناوان المجاد فاي تااري نجاد ,bin Ghannam عقاد الادررفيما وقااع فاي نجاد مان الحااوادر فاي آيار القاارن الةالال عشار ووول الرابااع عشار Bashar and (Account of major accidents occurred in the last of the thirteenth century and in the تاري beginning of the fourteenth century) by Abraham bin Saleh bin Isa Al-Najdi and نياذة History of some of incidents in Najd) by Ibn Isa himself and) بعا الحاوادر فاي نجاد A brief history of Najd) dictated to the Prince Dhari bin Faheed and) تاريخياة فاي نجاد تااري ملاو آل ساعود History of Riyadh City) by Hamad Al-Jaser and) تااري مديناة الريااض (History of kings from Saud Family) written by Prince Saud bin Hathloul213. )History of kings from Saud Family ( تااري ملاو آل ساعود ,Among these books written by Prince Saud bin Hathloul is considered a reliable source to a large extent for finding out genealogy and areas where some events took place between the Saudi family and its opponents, especially between Abdul Aziz bin Abdul Rahman and his enemies. The authenticity of book is accentuated by the fact that the author himself belongs to the Saudi family. Hence, he, due to his relationship with it and his

212.Science of History among Muslims, p.no: 206. 213. Saud bin Hadhlul belongs to the kinship of Sunyan bin Saud (Abdur Rahman al -Sheikh, kinship of al Saud: p.no: 31). 59

connection with the basic sources contained in his book, managed to record the news from its sources directly, not through informers, as did some historians. When go beyond the historical books focused on Najd and the Saudi family, we findnd another type of history recently appeared. It does not pay as attention to report facts, wars, news of famine and years of drought as it does in reporting the history of certain cities from purely scientific point of view. Ancient historians poured their attention on the history of the Islamic cities, in particular. Local history of Hijaz: A quick review of local history of Hijaz will lead us to a considerable number أخبارس مكاة وماا جاا فيهاا مان ا ثاار :of ancient and modern books. Among the old books (News of Mecca and its antiquities) written by Al-Arzuqi (died on 895A.H) is worth- mentioning. This effort is still found in modern era. Medina also received attention History of Mecca) by) تارسخ مكاة from historians like Mecca. Among the recent books History of the city of Jeddah) by Abdul Quddus) تارسخ مديناة جادAhmed al-Sebai, and Ansari are worth214-mentioning. Local history of Ahsa and Eastern region: We find many book written in this regard, including History of Al-Ahsa, Gift for beneficiary on old and new) تحفاة المساتفيد بتااري األحساا فاي القاديم والجدياد namely history of Al-Ahsa) by Mohammed bin Abdullah Al-Abdul-Qader al-Ansari al-Ahsayi215 -History of Almakhlaf al) ماان تاااري المخااال السااليماني، وو الجنااوب العربااي فااي التاااري and Solaimani, or History of Southern Arabia in history) written by Mohammed bin Ahmed Isa al-Oqaili216. (C) Biographies. Seemingly, biographical books presented the pictures of historical expression. Earlier they used to present the principles of pictures of history. It is clear that they contributed to the writing of Islamic history since its inception. With the passage of time, they became able to attain higher position. Today, biographical books are found in abundance like past. Saudi biographical writers left nothing undone in this regard, as they wrote biography of the Messenger of Allah (peace be upon him) his companions (God bless them), talented figures of Mecca and Medina, scholars of two Holy Shrines and Saudi rulers, led by King Abdul Aziz bin Abdul Rahman and contemporary writers. سير وتراجم بع علمائنا في القرن Among these books, it seems better to mention (Biographies of some scholars of the fourteenth century of migration) الرابع عشر للهجرة by Omar Abdul-Jabbar. The book contained the biography of one hundred and twenty-eight scholars from Mecca in the fourteenth century of immigration apart

214. His biography has been mentioned in the chapter of Journalism. 215. He is a Ahsayi writer belongs to a literate and educative family. He grandfather shifted from Madina to Al-Ahsa in fifteenth century AD (literary movement: p.no: 621.) 216. He was born in Basbiya in 1916. He started his study in his country and completed it in Jazan. Among his literary works: Al-mikhlaf al- Sulaimani Al-Taswuf fi Tehama and Al-muzam al-geography fi al-hadith lil belad al-Saudia and a number of verified Diwans and Diwan of poetry (Al-Manhal 27/811). 60

from presenting the photographs of some of them in the beginning of his book and picking out the passages or models of lessons they used to deliver in the Ka’aba. As for the biography of literary figures, it is very less in comparison to others. We find that only three writers in modern era have focused on it, the foremost of them is Addul Quddus al-Ansari, then Abdul Salam al-Sayasi and Abdullah Bin Idrees respectively. Al-Ansari, editor-in- chief of Al- Manhal magazine feel concerned about it as he was working in a literary magazine. As for Al-Sayasi and Ibn Idrees, they were شااعرا الحجااا interested in it as amateurs not as professionals. Al-Sayasi wrote Contemporary poets of Hijaz) and a number of biography of poets. He) المعارارون has been subjected to the salvo of comments and criticism due to his praise the acclaimed figures either they deserved it or not. It would be an exaggeration, if we enlist his writings on poets in biography, rather it would be better to count them in شااعرا نجااد المعاراارون praise and praise. Ibn Idrees also compiled a book, entitled (Contemporary poets of Najd) and a good deal of biography about the poets of Najd. He, in general, wrote about each of them before presenting their poems. As far as the biography of Saud Family is concerned, there have been a lot of national and international writers who wrote about it. They can be divided in many groups: some of them harbored malevolence and grudge against them, consequently, they did not but criticized them and there were some writers who were totally different to them. Some of them assumed an attitude of an impartial scholar who addresses the issues meticulously in critical and comprehensive manner and does not leave any space for emotion to interfere in judgment. The best Hawk of the Peninsula) written by Ahmad) راقر الجزيازة example of the third stand is Abdul Gafoor al-Attar. He studied in the book the personality of Abdul Aziz al- Saud in three parts, analyzing the religious and political atmosphere of the Arabian Peninsula and Abdul Aziz from his childhood to his post-death days without leaving anything related to his life untouched. He did not only confine himself to present his biography, but exceeded to talk about his various military, social and political works and his opinions. After this brief introduction of different types of history of the Kingdom of Saudi Arabia, it seems better to discuss the characteristics of history-writing in this country. While doing this, we will analyze the different trends found in and finally, the prevailing writing method. First: History writing has been characterized by independence; dependence on Islamic source books without resorting to the foreign books written on and the historians rarely feel needed to connect the events with foreign countries. Second: Islamism. Saudi historians hardly conceal their religion and their religious orientation and feelings in history-writing. Sometimes they cite examples History of Muslim Communities) written by Ahmad Zaini) تااري الشاعوب اإلساالمية from Dahlan in order to explain this thought.

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Third: During the period I researched on, I never found any historian who may has taken it as a profession. They met their almost all necessities by another work, for instance, Ibn Bashar was one of the leaders of Bani Zaid tribe in the city of Shaqra. Al-Jaser and Al-Ansari used to work in literary newspapers. Saud Hadhlul was a prince and leader. Al-Attar was a writer who lived his life on his literary works and investigations and so on. It seems necessary to point out that these historians did not focus only on history-writing, but they wrote a lot of books in other sphere such as in literary works. After analyzing the books written on history of Saudi Arabia, we came to a conclusion that there are three trends generally found in this genre. First: Conventional trend to be keeping with what the historians were accustomed of in past. It is totally confined to the sea of Islamic history. If they looked at something else, that is also aimed at covering its events, its past and present phases or analyzing the evaluation and development of events in a religious point of view. Hence, factors behind history-writing were not of human nature, but of God’s will and divine rules were playing an active role behind it. And the life of human being was merely an introduction to this real life; life of everlasting bliss or never-ending distress and misfortune in hereafter. Second: National trend, it is reflected on immense interest they took in describing the past in the very words as they exerted every conceivable effort in the glorification and veneration of past in order to kindle the glory of past in the heart of new generation. It is clearly reflected on the tendency of national history-writing on national methods. There are a lot of books which seemingly try to alive past figures and their glory and pride. However, the writers of this trend have been criticized on their negligence in connecting the events that relate it to the history of other nations and communities and on their failure to realize the integrated unity of human history. The reason behind is cutting off this unity and overlooking the external influences people are subjected to in the stages of their life or undermining its value and importance. Third: scientific trend. Perhaps, it would be an exaggeration if we count it a trend as it is in its premature stage and growing with the passage of time. It cannot compete with aforementioned two trends in volume and area as it is crippling warily and meticulously, keeping itself faraway from clamor, publicity and desire for supremacy. It very calmly and gradually yearns for future hopes as it does not accept but a guiding and supervising mind and a truth divulged by mind with an aim. Hence, it is heading towards past excluding itself from earlier thoughts or imposed philosophy and endeavoring to restore back the past from its material and literary rules having examined and analyzed them carefully while narrating them. These narrations are marked by accuracy and criticism as it does not accept but only reality-based and fairly-narrated stories in conformity with the provisions of mind

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and education. And finally, tries to connect the individual facts related to each other so that it could find out from them the true picture of past, if it would not be completely real, but closer to reality, and the picture is, however, liable to modification or change in accordance with new rules appear, or hidden facts brought into forth or mistakes to be corrected by accuracy and discovery. Hence, we can put this trend in parallel with the Hadiths of Prophet (peace be upon him) like Islamic scholars in cross-examining and analyzing the ascriptions and texts. This trend is truly represented in history-writing of Addul Quddus Al-Ansari, Mohammad Al-Oqaili, Ahmad al-Jaser and Ahmad Abdul Gafoor al-Attar217. Writing method: As for the writing method of these history books, it is of three kinds. First: Rhymed prose. This is the oldest writing method of history books as per its period of publication –the period we study upon-. The first book in this regard, was written by Ibn Ghannam. First volume of it is overflowed by a good deal of rhymed prose and contained of abundant historical events, for instance, he words about polytheism and straying away from right path prevailing in Nanjd, Al-Ahsa and كان غالب الناس في مان :other cities before Mr. Mohammad bin Abdul Wahhab said متضمخين باألرجاس متليخين بو ر األنجاس، حتى قد انهمكوا في الشر بعد حلول السنة الميهرة باألرماس، وإطفا نور الهدى باالنيماس، بذهاب ذوي األبحار واليحيرة واأللياب المضيئة المنيرة، وغلة الجهل والجهال، واستعال ذوي األهوا والضالل، حتي نهجوا في تلك اليرائق منهجا وعرا، ونيذوا كتاب هللا most of the people in his period were perfumed) ورا هم ظهرا، ووتوا ورا وبهتانا218 و ُهجرا with filthy, soiled with the pile of dirt, even they had involved after the sacred year in prayer of grabs, lighting off the kindle of right path through abstruseness due to the deaths of knowledgeable and proficient guides and reformers, yield of illiteracy and illiterate people, supremacy of dissenters and strayed people, even they had jumped in a rugged terrain, putting the Holy Book of Allah into utter oblivion and they had become accustomed of lie, defamation and accusation). This method continued to be followed till the beginning of fourteenth century of migration, whereas, Dahlan Islamic victories). In the book he seemed) الفتوحا اإلسالمية wrote a book, entitled eager to commence the biography of the most of leaders with rhymed prose, for هو السلطان المعظم المفخم، سلطان سالطين العرب :example, he said about Abdul Hameed II والعجم، حائز العلم والصالح والكرم، المتشرف بخدمة طيبة والحرم، صاحب السيف والقلم، ظل هللا في العالم، غياث بني آدم، نعمة هللا على العباد، وفضله في الحاضر والباد، ناصر الحق والدين، مؤيد شريعة سيد المرسلين، المحفوف السبع المثاني، أمير المؤمنين موالنا السلطان الغازي عبد الحميد الثاني، أعز هللا سرير الملك والخالفة بوجوده، أعاد على القريب والبعيد أثار فضله، وأنفذ في جميع البالد أوامره وأحكامه، وأنشر على البرايا ألوية He is a honored and distinguished king, the king of the kings in Arab) عدله وأعالمه219" and non-arab countries, he is an educated, reformer and well-cultured man, provider of good service and supervisor of Haram, fighter and writer, the shadow of God in the

217. Literary movement: p.no: 637. 218. History of Najd, p.no: 5. 219. Islamic victories: 2/104. 63

earth, the grace of God on human beings, his favor is common everywhere, supporter of truth and religion, backer of the Shariat of the Prophet, the leader of Muslims, the victorious King Abdul Hameed II, God strengthened the throne of King and Caliphat through his presence, spread his blessings in each and every corner of the Kingdom, implemented his orders and provisions in all countries and dessimenate the sublimity of his justice and flags to the innocent people). It seems worthy to connect this method with general outline of writing prevailed in that era in Saudi Arabia and other Arab countries. As we said: the emergence of journalism exerted decisive influence on abating rhymed prose, the same is applied in case of rhymed prose in Saudi Arabia. Second: Poetry. The poetry is more influential in history-writing than rhymed prose. More often, Arab and Non-Arab historians followed this track and shaped their events by it. This method, although, could not attain the position of heroic poems, however, it managed to shape in its matrix many of events and information. Seemingly, there are two types of poetry in the history: first of them is not aimed at the history in exact manner, rather, it is a certain kind of expression of thought and idea that genuinely contained a sort of information. Second is aimed at history, its style was made poetry in order to link it with learning from heart so that it could include education in an appropriate manner as it patterns are conducive to learn from heart and remember. Poetry of Khalid al-farj truly represents this type of writing. This is an example of his history-writing. In it he describes a battle Al- Bokairiah took place between Abdul Aziz al- Saud and Abdul Aziz bin Muta’ab al Rasheed. In Al-Bokairiah, war broke out between two sides and in which Turks faced Arabs. The atmosphere was covered with the chestnuts of cavalry raising dark dust and smoke. Its bricks were set on fire; there was no day like that days. Waiting time was over, as both sides fought each other vigorously. Both sides suffered equal damage. They gave their earth an appearance of red shawl. In aftermath, it was bleeding. Both sides summoned each other after running away. And they reached to a truce. But we cannot say that poetry has supremacy over prose in spite of its abundance and of a lot of poets who composed the events of history as it is a biased reporter. Such poets more often aimed at reaching out to wealthy persons and they dealt with events in a manner pleases the acclaimed figures and hailed their glory. It is –most probably- a sort of poetry marked with sickness in method and artificiality in sentence, in which the effect of formality, artificiality and exertion is clearly visible.

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Third: Prose that is far away from rhymed and artificiality. It varies as per the writers. Some of them wrote in pure classical language in facile and fluent style, for example Ahmad al-Sebayi and Ahmad al-Attar. While some of them managed to express their thoughts in facile scientific way keeping it away from speech and melody, it this group Al-Ansari and Al-Jaser are worth-mentioning220.

2nd: Collected Books (Library) The Kingdom of Saudi Arabia knows it’s both old and new concept walking along the development of time as much as it can and whatever at its disposal. As for the old libraries, the two holy cities of the Hejaz knew them in 12th century. It was when the king of Yemen Nooruddin bin Salah al-Din al-Rasoli221 ordered to build a house in Mecca in which he deposited all books such as Al-Mujmal by Ibn Faras222 and Al-Istiaab by Abdulbar223. Gradualy the house became full of many books. In 1243, the Prince Sharaf al-Din bin Abdullah Abbasi Sharabi224 gave a lot of books in different subjects to a school adjacent to the Babu al-Salam225 of the Grand Mosque. The king of Persia ordered Shah Shuja226 to build a house near the Grand Mosque and devoted to it the books. Thus Ashraf and Taqi al-Din el Fassi227 did in the ninth century and Al-Qutbi228 in the tenth century, and Sultan Abdul Hamid, Muhammad Rushdi Crvani229 and Sharif Abdul Muttalib230 and others in the thirteenth century. A good work executed by the Sultan Abdul Majid in Mecca was the building of the library of the Grand Mosque so it could accommodate all the books scattered here and there between the schools and mosques and they could be organized in the cupboards, could be supervised by caretaker and the index could be put in place. The construction was completed after his death.

The public libraries in Medina were much more rich than those of Mecca,231 and the author of Mirror of the Two Holy Mosques counted 18 libraries in the 20th

220. literary movement in Saudi Arabia: p.no: 640 221. Founder of the apostolic Yemen. He ruled Yemen after the departure of the Ayyubid the king of the Hijaz and Yemen made management for his and his sons for 232 years. His great deeds are schools and Mosques in the two countries. 222. Ahmad bin Faras: one of the Imams of linguistic and literature. His pupils were Badiuzzan al-Hamazani and Ibn Abbad. He authored many books such as Maquais al-Lugah in 6 volumes, Al-Mujmal, Al-Sahibi, Jame Attawil fi Tafsir al-Qur’an and Fiqhul lugah etc. He died in 1004 (Wafayat al-Ayan35/1) 223. Yusuf bin Abdullah al-Qurtabi al-Maliki, Abu Amr, one of the greatest historians, literary researcher. He is called Hafiz of Morocco. He died in 1017(Wafayat al-Ayan348/2) 224. Khadim al-Mustansir Billah Abi jafar Mansor bin al-Zahir. He built a school in Mecca and gifted to it a lot of books, (Al-ilam be Alame Baitillah al-Haram p: 82) 225. one of the doors of grand Mosque on the Eastern direction 226 Jalaluddin Abu al-Muzaffar. He succeeded his father over Persia, Kirman and Kurdistan. He threw his father in prison where he died (literary movement in kingdom,p: 178) 227 Mohammad bin Ahmad bin Ali Taqui al-Din Abu al Tyyeb al-Mecci al-Hasani, a historian, expert in the principles of had hit, memorizer of had hit, origin of Persia, his birth and death place in Mecca in 1429, (Zial Tabaqaat al-Kubra, p:291) 228 Qutbuddin al-Hanafi al-Mecci Amid al Qutbi. He was the first to take the reign the Fatwa in the ottoman empire.He authored Al-Ilam be Alame Baitillah al-Haram and History of Mecca ( history of mecca, p:112/2) 229. He took over after the ouster of Mohammad Rashid Basha in 18th century (khulasa al-Qaul,p:326) 230. One of the famous kings of Mecca(1885) he took over it many times (khulasa al-Athar 86/3) 231. Ibrahim Rafat, p: 423/1 65

century. The first was of Hamad al- jasir. It seems that the library of Arif Hikmat232 was the best in terms of management and collections. Its manuscript was 4500 and publication was 2000 while all publications were rarest of rare. This library received the admiration of all those writers, scientists and historians who visited it. For the great importance the library of Arif Hikmat was followed by library of Sultan Mahmud, library Hamidiya, library of Grand Mosque, library of Bashir Agha, library of al-Kashmiri, library of al-Shifa, library of Ribat Syedna Osman, library of Alqaszakh, library of Alahsaniah, library of Tharwat Pasha, library of Hussein Agha, library of Amin Effendi Borschew and others.233 What these libraries consisted of was wonderfuls manuscripts: commentary of Holy Kur’an by Ibn Abbas on parchment of deer dating back to the fourth century and a copy of the Qur’an written on parchment of ostrich in the Andalusian writing style in the fifth century, book of Al- Mohadharat in the Suyuti writing style itself, manuscript of the names of the mountains and placed mentioned in the poems of the Arabs, a complete copy of the Tabaquat al-Shuara by ibn Sallhm al-Jamhi, Zikr al-Masafat wa Suwar al-Aqualim by Abu Zaid al-Balkhi234 and Le af-al by Ibn Gothic235 in Alexandria in 1086. It is a book of poems in Persian with beautiful script in which El Batanoni said: “while we admire the quality of the script, impeccable and good coordination of the letters despite of being tiny, the director of ‘Ketboukhana’236 brought to our attention that the letters of writing are pasted on paper and when we look into it we find something glaring eyes. The tongue does not find words to describe especially when we are told that they write first then take off it with their nails and paste on the other paper237”. Most of these manuscripts consisted of religious books in the Commentary of Koran, the terminology, Hadith, jurisprudence, oneness, literature, history and other sciences as the manuscripts were written in Arabic, Persian, Turkish, Hindi, Urdu and other languages. 238 Javanese1. The numbers are all over fifty thousand volumes between manuscripts and printed books. Its number exceeds 50000 volumes of manuscript and printing. The purpose of the building of these libraries was to seek the blessing of Allah and a best deed in the Holy city while a continuous charity. Every charity in the Holy

232. Born in 1785. He enjoyed many positions including jurisprudence of Al-Quds, Egypt and Medina, the last position was of the chieftain of Islam. He resigned all the positions in 1853. He died in Istanbul in 1858. He authored many books such as Diwan al-Sher in Arabin, Turkish and Persian, mention of poets in Turkish, Majmua al-Taraajim for Ulamas of 13th century. He established a library in Medina in1844 in which he deposited whatever books he got. He made a tomb on the top of the library in the Arbic calography. There was a pond of marbal in the yard of it. Water got out of it profoundly 233. Literary trends186/1, mirror of Holy Mosque 422/1, treasuries of books 146/1 234. Ahmad bin Suhail, Abu Zaid al-Balkhi, one of the most prominent Ulamah. He was expert in Sharia, philosophy, literature and arts. He was born in one of the villages of Balkh. He was offered ministry but he rejected it. Ulamah consulted the usage of figure of earth in his book Figures of the islamic regions. He authored many books such as Aqsam al-Ulook, Shareyu al-Adyan, book of great politic and book of small politic, names and titles etc. He died in 194 (Mojam al-Udaba 194/1) 235. Mohammad bin Umar bin Abdul Aziz bin Ibrahim al-Andalusi, Abubakr kothic. He was a historian. He was expert in lexicon and in literature. He was from originally from Seville. He authored Al-Afale al-Thulathiat, Al-Maqsor Wa al-Mamdud, History of invasion of Undalus. He was poet but he left it in young age. He died in 977A.H. 236. Turkish word, meant for library 237. Journey of Hejaz: 254 238. Mirror of the grand Mosque 183/1( the issue has records of all libraries in the city of Medina) 66

city is equal ant to thousands of charities in the other cities.239 Therefore the kings, rulers and saints would devote their books to Medina and try to ensure the curators of the endowments that they spend it there. On the basis of which protection differed with the difference of protectors and curators. By luck, one library is blessed with a person who is honest and enthusiastic and he develops along with the protection and care of it as al-Qutbi did while he took over the charge of library of Mecca the contents of it were hardly a few thousands but at the time of his death there were 14000 volumes of books.240 Sometimes one library is bad luck. It gets a dishonest and lazy person then it can not be spared from theft and damage and can not withstand the cruel time and adverse situation while the wind blows and devastating floods sweeps out it. How many times the flood washed out the library of the Grand Mosque because the room was low241. How many times the newspapers published news about Amin bin Husain al-Halawani242 that he transferred thousands of the rear manuscripts from the libraries to Europe and sold out them there243. Since the government of Kingdom of Saudi Arabia was established and Ministry of Hajj and Endowments was formed, it focused on the management matters of the libraries and collected books scattered here and there in the library of the Grand Mosque and in the library of Medina. Besides it got its all contents registered in the government record and employed some people to take care of. If we crossed the Hijaz area and came to the Kingdom. We found it difficult to ascertain an old or a new library before the preaching of Sheik al-Islam Mohammad bin Abd al-Wahhab emerged. But when his vice found acceptability a lot of people came forward to collect and increase the books and make public the letters of Sheikh. Thus, a huge number of handwritten books got collected. It becomes clear from per suing the news that Dir'iya was the largest center for scholars and manuscripts. When Dir'iya was destroyed and Riyadh became capital and was inhabited by dwellers and educated people. The books of those scholars who passed away were brought to this city so that the students could benefit from them.244 The seed of the public library across Nejd was sowed in the houses of kings and their generation. Therefore Mufti Mohammad bin Ibrahim245 and other collected many books. El-Amir Musaid bin Abdul Rahman established the first library in the capital of Riyadh in 1943. He provided it with a huge number of books and made a portion of his palace for study and appointed an employee to take care of it. He allowed even

239. Consult Hadith number 14 in Sahi al-Muslim from the chapter of inheritance 240. Magazine of Al Arab -10th volume- third year p: 893 241. Previous reference p:893 a drop of pen: by al-Attar 242. Born in 1882. He went to Amsterdam and Leiden where from whom library of Leiden bought some precious books. He headed for Bombay in India where he got engrossed in promoting literature and publishing letters written by him. He was killed in a trip coming from the city of tripoli, (encyclopedia of Islam 2/659, the magazine Manhal 13/186). He was a teacher in Medina. He was an Astronomer. He visited Europe selling manuscripts he went away with. 243. Magazine of Al-Arab, p: 10 to 893, indexes of the Arab libraries, in Al-Khafiquain, p: 101 244. City of Riyadh across phases of history by Hamad al-Jasir p:130. 245. Sheikh Mohammad Ibrahim was a general mufti of the Kingdom of Saudi Arabia. He died in 1969. 67

visitor to take advantage of it. In 1953 mufti Mohammad bin Ibrahim established a Saudi Library in Riyadh and put in it 15000 printed books and 117 manuscripts. But this library did not have the scientific efficiency capable to satisfy the needs of the library completely. It was set on the pattern of the old libraries, as they were void of facilities of arranging books, managing indexes and system of lending books. It was not equipped with equipments illustrating manuscripts because of which it’s all- religious and literary books were lying untouched while all in Arabic. Although it had not the mentioned above facilities it cannot spare the criticism for not showing interest in procuring periodicals as well as arranging and managing them with a keen to preserve them. But it is necessary to point out that it tries its best to serve the students with whatever possessions in its hands. In 1958 Trust of the Riyadh city established a public library in the neighboring of al-Muliz at the adjacent of premises of the King Saud University then it handed over it to the Ministry of Education that borrowed its premises for the University and transferred its all books to the national libraries erected in the capital in 1962. It was inaugurated in 1968. It kept in place all the facilities and conveniences a modern library requires. The books that were procured were gifted by the Riyadh University and Ministry of Education while a major portion of books were purchased in and out the country. The books were not of Arabic only as was a general trend with the Saudi library. But there were English, French and Jerman books also. The decimal system was adopted for the classification of books. The catalogs were divided in to three categories: first with the names of authors, second with the names of books and third with the names of subjects. This organization was supervised by the experts of Saudi Arabia and UNESCO. It also followed the method of open shelves and books displayed before the visitor directly without the need for an intermediary handler. One room was set apart to photograph manuscripts in both ways Photostat and microfilm as one room was devoted to show the educational and scientific films while third for lectures, seminars and discussions and fourth for the children. The library paid attention to the magazines and newspaper and collected whatever issued in the Kingdom through purchasing or xeroxing. As for the extent of success and popularity that modern libraries received it was limited because there was a large number of illiterate people on one hand, lack of familiarity to go to these cultural institutions on the other hand, lethargy attitude of many learners, the failure of these libraries to ignite the minds and increase the interest for reading on the other hand, the absence of diversified books in the library shelves, the predominance of literary topics on science and various arts, shortage of special literature for beginners as well as for entertainment, folk art, professional guidance, Simplified Science and children's stories. All these factors cause some of the reasons for not going to these libraries in drove. But despite all this it has utility and its existence is inevitable.

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Since the Ministry of Education perceived the effect, these institutions left. It began to open public libraries in most of the big cities and provided them with different types of literatures. But the dominating portion of literature was of the religious and literary and they were in the Arabic language. A public library remained to be discussed about. It is almost complete with modern conditions and we mean the Aram co library in Dhahran. It is characterized by the presence of librarians technically qualified, open shelve, the good order of indexes, and accurate consistency, the abundance of scientific films, photographs of manuscripts, accessibility of the reading room, the care of collecting whatever research or article issued within the Kingdom or outside regardless the language or the identity of the research or book. In order to get what is necessary for the library Aram Co. spends generously. No one is in the country who stands in front of it to compete but the University of Riyadh that runs in parallel to it. The purpose of this survey was to tell that there was an ancient library in the country of Saudi Arabia even though its conditions were as per the trend of its age and mentality of its generation. The modern age has imposed some conditions on the library that are mandatory and cannot be dispensed of it. No one is satisfied that the library in the modern age of the 20th century sticks to the pattern of the old centuries but he wants it to do its best in many ways. The big cities like Medina and Abha are void of the public library. It is something that leads to the lack of a vibrant culture and to the deprivation of many citizens from the foundation that is necessary in the life of people. We notice that many librarians are not efficient in their work as most of them are literary persons. Undoubtedly one employed in the library must be a pure librarian not a literary person. The reason is that the specialized person has efficiency to bring a revolutionary change in the library to make it have a great impact in the society. Through his experience he can manage books suitable for all age group, every gender, every class and trend. He can diversify the books in the subject wise leaving more scope other than religion and literature. The existence of an expert librarian moves a library from within and moves it from outside giving an exposure and connecting with the society. He does not consider it as a meer treasury of books but he makes it a cultural confluence and a laboratory of ideas. He bridges between it and a plant, a factory and an institute in the country. Based on his experience, he can take library to the people and call them to it and can provide it with every new thing in the world as well as in the latest laboratories. It is an unadulterated truth that a literary person cannot do what an expert librarian can.246 If we go to the school or ministerial libraries, it is necessary to single out them and differentiate them from the public libraries. Because they are not open to

246. Jast l.stanly, the library and the community, London, nelson, 1939 p. 192. See public libraries between planning and implementation 69

all as we cannot count them as private library with not being own red by one person but it is owned by the educational institution that is property of the state. The school libraries are many varieties in which a small library is found whose shelves do not have more than a few hundred books which administration bought or students collected as a gift and there is also a medium library that has a special room including one or several thousand books accumulated year after year. Most of the books comprise of religion and literature or social Science while all in Arabic. There is no room to talk about the libraries of small and medium. Everything about them is clear and taking advantage of them is limited. But the talk is here about the big libraries and what they have such as illustrated books of different themes, diversified languages, and arranged indexes including audio and visual devices. The talk also centres on how much potentiality and strength librarians put in providing libraries with sources and references and how much they did make benefitting from them easier. All these processes determine the value of these libraries and their impact. Each one of these libraries is different from one other in more ways. On the basis of which an absolute statement cannot be passed for all of them because each of them enjoys a separate character which is not for another. Therefore, it is necessary to talk about each of them individually. Therefore, in view of an easy discussion they are divided in two big groups. The first group follows the faculties specialized in the Arabic language or the religious studies like the Islamic University in Medina, faculty of Sharia in Mecca and Riyadh each, faculty of the Arabic language and high judicial institute in Riyadh. The second group comprises of the libraries of the King Saud University in Riyadh, the library of the College of Petroleum in Dhahran, libraries of the King Abdul Aziz University in Jeddah, the library of the Faculty of Engineering and the library of the College of Education in Riyadh and Mecca. Before we talk about the first group it is reasonable to point out that the religious authority is the main supervisor of their all affairs and that the main management is one that received all education in the country and did not go outside country but only for trip or treatment. From this conclusion, we can arrive at this point that the management with its discretion power is fit for religion, society, rituals and clarified customs. That is why the school library is restricted to the Arabic language in researches at first: religion then Arabic language followed by other sciences. This is the concept of library that forefathers promoted and came with: different catalogs. What draws the attention to some of its indexes is the registers not the cards because every subject has its own register. Sometimes including a literary book into a rhetoric record becomes very problematic. Mostly often it happens that the excess flipping tears the sides of registers and some parts of the books’ names get omitted and reading them is very difficult. At time, it is necessary to ignore this name and to

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think that as if this was not there. This forces the borrower to go through all records in the register in order to reach his coveted book and sometimes this tedious process takes too much time. The shortcomings of these libraries are that we do not find films that contain the image of manuscript or newspapers or magazines. More than this we do not find collections of latest newspapers that are issued in the Kingdom itself. We apparently attribute all the fault and mismanagement to the scientifically and professionally poor librarians and we are forced to connect things with each other while we are bound to hold the opinion that the library is indifferent of acquiring Arabic books and sources available at the bookstore in the heart of the city. As for the second category of libraries: namely the libraries of scientific and technical colleges, library of the King Saud University in Riyadh and library of the King Abdul Aziz University in Jeddah they are of modern style. In this regard, the main reason is the administrative and teaching system. As the most of its staffs studied in the Arab or Western foreign universities and wrote thesis to get a degree of doctorate which is why they had to go to various libraries in foreign countries. As a result they knew the importance of a well-managed library in a scientific research. Likewise, they got acquainted with the modern means and tools which the library adopts to have a good impact in the cultural development. With taking the reign of administration and teaching this library group transferred the university library in the best ideal condition optimizing its sources to discharge the responsibility the best. A person who visits it gets spellbound when he comes across plenty of books, abundance of subjects, diversity of languages, accurately organized modern indexes, open shelves, numerous rooms providing peaceful atmosphere, bright light, easy access to every book, large number of aids for reading, availability of necessary tools for the library and the extended hour of time for the study. The aesthetic look of the calendars issued by all publishing and printing houses in different parts of the world is cared of the most. As they reach the university, it gives them. In its beginning, phase library of the Riyadh University faced a critical condition when it needed the complete collections of the country’s newspapers and magazines and some of the foreign ones. In order to get them it approached the owners of those periodicals and got in contact with them. But most often cameresponse excusing meeting the need. Thereupon it had to let its need in the newspaper and local radio as well as in the international newspapers. It wrote letters to the publishing houses and big bookstores over the world. So that they could know its thirst for books and provide them at whatever price. This approach succeeded and the library had been able to include in its coffers the books that the other library failed to get.247

247. Literary movement in the kingdom,p:102 71

There are many general libraries in the Kingdom of Saudi Arabia among them King Abdul Aziz public library and King Fahd National library are very important. So I want to write in details about King Abdul Aziz public library. King Abdul Aziz public library

About The Library The library strives to disseminate knowledge and culture in Saudi society, concentrating on the Arabic and Islamic heritage and the history of the Kingdom of Saudi Arabia and its founder King Abdul Aziz. It seeks to offer a high level of excellence in service in order to meet the expectations of its patrons, answer their needs and earn their satisfaction. King Abdul Aziz Public Library is a philanthropic institution which was founded and supported by the Custodian of the Two Holy Mosques King Abdullah Bin Abdul Aziz, Chairman of its Board of Directors. Established on 5 Rajab A.H.1405 (1985), the library was officially opened by the King on 10 Rajab A.H.1408, corresponding to 27 February 1987. The library is a complete unit incorporating the most modern equipment and systems which correspond to the requirements of students and researchers.The idea behind the establishment of the library and the noble goals which it incorporates, and the detailed planning which preceded it, were all designed to enable it to reach the highest levels of perfection in all its departments and its various areas of Endeavour, employing the most moderns and advanced methods in the service of culture and knowledge. At the same time, King Abdul Aziz Library responds to the different needs of its patrons; scholars, researchers, students, women and children can all find what they need within it, each in accordance with his or her age group, intellectual abilities and educational background. Finally, the institution of the library was completed by a Royal Decree dated 4/2/A.H.1417 which set up a philanthropic organization to be known as the King Abdul Aziz Public Library. Goals of the Library: King Abdul Aziz Public Library aims to achieve the following goals: 1. Make available and organize all the different receptacles of information, such as books, journals, audio visual materials and manuscripts in the various branches of knowledge. 2. Concern for the collection and documentation of all forms of Arab as well as foreign intellectual output, including journals and research concerned with the history of King Abdul Aziz and the Kingdom of Saudi Arabia in general. 3. Dissemination of knowledge, culture and information, especially Arabic and Islamic, and attention to Arab and Islamic culture, as well as participation in its revival and renewal. 4. Provide library services, translation and academic publishing in the area of the Arab and Islamic sciences in order to realize the development of academic

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research in the Kingdom. 5. Support of the movement of writing, translation and academic publishing in the Arab and Islamic sciences, in order to develop academic publishing in the Kingdom. 6. Participation in community service through organization of cultural and academic lectures and conferences, in addition to exhibitions and festivals, and participation in such events. 7. Construction and documentation of Arab and foreign intellectual production in the area of horses and equestrian matters, in order to support specialized research and studies in this area. Board of Directors of the King Abdul Aziz Public Library Custodian of the Two Holy Mosques King Abdullah Bin Abdul Aziz Executive Chairman of the Board of Directors of the King Abdul Aziz Public Library Executive Chairman of the library's Board of Directors Prince Mutib bin Abdul Aziz President of the National Guard HRH Prince Abdul Aziz bin Abdullah Bin Abdul Aziz Deputy of Foreign Affairs Minister HE Ibrahim A. al-Tasan Head of Private Affairs for the Custodian of the two Holy Mosques HE Feisal A. al-Muammar General Supervisor of the Library HE Dr. Abd al-Rahman H. al-Said Consultant at the Court of the Custodian of the Two Holy Mosques President of King Saud University President of Al-Imam Muhammad Ibn Saud Islamic University Sheikh Dr. Abd al-Wahhab Abu Sulayman Member of the Council of Senior Religious Scholars Dr. Abd al-Rahman al-Ansari Member of the Supreme Commission for Tourism Dr. Abd al-Aziz M. al-Subayyil Undersecretary of Culture and Information for Cultural Relations. Symposiums, Lectures and Evening Shows Monthly Meetings ExhibitionsTelevision Programs visits and Periodicals. Symposiums and Lectures: In order to realize the goals of the library, and because of the necessity that the library interact with society and with scientific and cultural institutions both inside and outside the Kingdom, it has carried out a comprehensive cultural program during the past few years, which has included numerous conferences, symposiums, lectures and cultural evenings, details of which appear below: 73

Conferences and Lectures Organized by the Library: No Activity Dates 1. Inter-library Loans and Participation in : 13-14/7/1408A.H. Benefiting from Sources of 1-2/3/1988 Information. 2. Using Computers in Libraries and : 6-7/4/ 1409 AH. 16/11/1988 Information Centres 3. The Relation between Libraries and : 10/6/ 1410 A.H. Library Studies with Information and Information technology (discussion group) 4. Arabic Unicode (scientific meeting) : 27/10/ 1410 AH. 5. Women and reading : 6/5/ 1410 AH. 6. The Role of the Citizen in the : 15/10/ 1411 AH. Preservation of Developmental Achievements 7. Children's Rights between Theory and : 16/5/ 1411 A.H. Practice 8. The Moriscos in Muslim Spain : 15/10/ 1408 A.H. 9. Psychological Warfare : 25/11/ 1408 A.H. 10. A Future Look at the Educationally : 14/5/ 1412 A.H. Handicapped 11. The Use of the Arabic Language in : 8/11/12/1412 A.H. Information Technology 12. The Census: Its Aims, Methods and : 18/3/ 1413 A.H. Uses 13. Women's Philanthropic Societies: : 29/6/ 1413 A.H., 23/12/1992 Pros and Cons 14. The Child between the Past and the : 22/10/A.H.1413, 14/4/1993 Future 15. Muslim Spain: Centuries of : 15-19/5/ 1414 A.H., Fluctuation and Achievement 30/10-3/11/1993 16. Public Libraries in the Kingdom of : 27-28/7/ 1416 A.H. Saudi Arabia: Their Present Situation and Future 17. Philanthropic Societies between the : 26/7/A.H.1416, 18/12/1995 Present Situation and Aspirations 18. The Art of Marital Interaction among : 27/11/ 1416 A.H., 15/4/1996 the Female Companions of the Prophet Muhammad 19. Poetry Evening : 7/7/ 1418 A.H. 20. Guidelines to Avoid Effects of Using : 1418 A.H. Some Common Equipment and Devices 21. The Role of Women in Preserving the : 19 /7/1419 A.H. Environment 74

22. Jerusalem Conference : 3 /8/ 1419 A.H. 23. Erroneous Concepts in Child Rearing : 18 /8 1419 A.H. 24. The Effect of Colloquial Poetry on the : 23 /8 /1419 A.H. Classical Language 25. The Role of Women in the Era of King : 3 /10 1419 A.H. Abdul Aziz 26. Inauguration of the Project for the : 18 /1/ 1420 A.H. Symposium on Children's Books 27. Absentmindedness among Children : 17 6/ 1420 A.H. 28. Sources of Information about the : 23-24 /7/ 1420 A.H. Islamic World 29. How Can the Hearing Impaired Speak? : 16 /8/ 1420 A.H. 30. Short Story Evening : 28/6/ 1419 A.H. 31. Poetry Evening on Jerusalem : 4/8/ 1419 A.H. 32. Poetry Evening : 27/12/ 1419 A.H. 33. Reasons behind the Collapse of the : 11/8/ 1419 A.H. Soviet Union 34. Poetry Evening : 19/10/ 1420 A.H. 26/1/2000 35. Fat and Weight Loss : 27/12/ 1420 A.H.2/4/2000 36. Our Position Regarding the New : 19/8/ 1419 A.H. Media Entity: Globalization and Arab Issues 37. To Whomever Is Searching for : 11/9/ 1419 A.H. Happiness 38. Common Mistakes in Arabic : 30/10/ 1420 A.H.6/2/2000 39. Reciprocal Rights between Parents : 9/11/ 1420 A.H.15/2/2000 and Children 40. Lecture on the Journey of the two : 25/1/ 1421 A.H.30/1/2000 French Archeologists Jusin and Sauvignac to Northern and Western Arabia 41. Activation of the Leadership Role in : 19/1/ 1421 A.H.24/4/2000 Raising Employees' Levels of Production (A Look to the Future) 42. Body Language: Significance and : 20/6/ 1421 A.H.18/9/2000 Meaning 43. Symposium on Herbal Medicines: Its : 26/6/ 1421 A.H.24/9/2000 Effects and results in the Kingdom of Saudi Arabia with the Participation of the King Fahd National Guard Hospital 44. Conference on the Arab Press Abroad : 17/7/ 1421 A.H.14/10/2000 45. Social Planning to Identify and Fulfill : 17/8/1421A.H13/11/2000 the Needs of the Elderly in Saudi Arabian Society 46. Culture and Childhood in Arab : 17/8/1421A.H.13/11/2000 Societies 75

47. Conference on the Future of Culture : 25-27/8/ 1421 A.H. in the Arab World 21-23/11/2000 48. The Importance of the Development : 19/10/ 1421 A.H.14/1/2001 of Personal Skills (for women) 49. The Family in Saudi Poetry (for : 29/6/ 1422 A.H.17/9/2001 women) 50. Lecture and Exhibition of Children's : 26/7/ 1422 A.H.23/10/2001 Clothing in the Kingdom of Saudi Arabia 51. Women's Aversion to Volunteer Work : 28/7/ 1422 A.H.14/10/2001 (for women) 52. Cultural Life in the Kingdom of Saudi : 21/8/ 1422 A.H.6/11/2001 Arabia 53. Manufactured and Natural Cosmetics : 27/8/ 1422 A.H.13/11/2001 (for women) 54. International Conference on Islam and : 3-6/1/ 1423 A.H. the Dialogue of Civilizations 17-20/3/2001 55. Conference on Social Changes and the : 23/7/ 1423 A.H.30/9/2002 Value of Work in Saudi Society (for women) 56. Conference on Ancient Inscriptions in : 10/8/ 1423 A.H.16/10/2002 the Arabian Peninsula 57. Conference on Scientific Inimitability : 15/8/ 1423 A.H.21/10/2002 in the Holy Quran 58. Conference on Digital Libraries in : 10/11/ 1423 A.H.13/1/2003 Cooperation with the Saudi Society for Libraries and Information 59. Program entitled "Reading through : 8-11/1/ 1425 A.H.28/2- Images" 2/3/2004 60. Program entitled "Administration of : 15-16/1/ 1425 A.H.6-7/3/2004 Priorities" 61. : 13-14/7/1408A.H.1-2/3/1988 62. Inter-library Loans and Participation in : 6-7/4/ 1409 AH. 16/11/1988 Benefiting from Sources of Information. 63. Using Computers in Libraries and : 10/6/ 1410 A.H. Information Centres 64. The Relation between Libraries and : 27/10/ 1410 AH. Library Studies with Information and Information technology (discussion group) 65. Arabic Unicode (scientific meeting) : 6/5/ 1410 AH. 66. Women and reading : 15/10/ 1411 AH. 67. The Role of the Citizen in the : 16/5/ 1411 A.H. Preservation of Developmental Achievements 76

68. Children's Rights between Theory and : 15/10/A.H.1408 Practice 69. The Moriscos in Muslim Spain : 25/11/A.H.1408 70. Psychological Warfare : 14/5/A.H.1412 71. A Future Look at the Educationally : 8/12/11/A.H.1412 Handicapped 72. The Use of the Arabic Language in : 18/3/A.H.1413 Information Technology 73. The Census: Its Aims, Methods and : 29/6/A.H.1413, 23/12/1992 Uses 74. Women's Philanthropic Societies: : 22/10/A.H.1413, 14/4/1993 Pros and Cons 75. The Child between the Past and the : 15-19/5/A.H.1414, Future 30/10-3/11/1993 76. Muslim Spain: Centuries of : 27-28/7/A.H.1416 Fluctuation and Achievement 77. Public Libraries in the Kingdom of : 26/7/A.H.1416, 18/12/1995 Saudi Arabia: Their Present Situation and Future 78. Philanthropic Societies between the : 27/11/ 1416 A.H., 15/4/1996 Present Situation and Aspirations 79. The Art of Marital Interaction among : 7/7/ 1418 A.H. the Female Companions of the Prophet Muhammad 80. Poetry Evening : 1418 A.H. 81. Guidelines to Avoid Effects of Using : 19 /7/1419 A.H. Some Common Equipment and Devices

82. The Role of Women in Preserving the : 3 /8/ 1419 A.H. Environment 83. Jerusalem Conference : 18 /8 1419 A.H. 84. Erroneous Concepts in Child Rearing : 23 /8 /1419 A.H. 85. The Effect of Colloquial Poetry on the : 3 /10 1419 A.H. Classical Language 86. The Role of Women in the Era of King : 18 /1/ 1420 A.H. Abdul Aziz 87. Inauguration of the Project for the : 17 6/ 1420 A.H. Symposium on Children's Books 88. Absentmindedness among Children : 23-24 /7/ 1420 A.H. 89. Sources of Information about the : 16 /8/ 1420 A.H. Islamic World 90. How Can the Hearing Impaired Speak? : 28/6/ 1419 A.H. 91. Short Story Evening : 4/8/ 1419 A.H. 92. Poetry Evening on Jerusalem : 27/12/ 1419 A.H. 93. Poetry Evening : 11/8/ 1419 A.H. 77

94. Reasons behind the Collapse of the : 19/10/ 1420 A.H. 26/1/2000 Soviet Union 95. Poetry Evening : 27/12/ 1420 A.H.2/4/2000 96. Fat and Weight Loss : 19/8/ 1419 A.H. 97. Our Position Regarding the New : 11/9/ 1419 A.H. Media Entity: Globalization and Arab Issues 98. To Whomever Is Searching for : 30/10/ 1420 A.H.6/2/2000 Happiness 99. Common Mistakes in Arabic : 9/11/ 1420 A.H.15/2/2000 100. Reciprocal Rights between Parents : 25/1/ 1421 A.H.30/1/2000 and Children 101. Lecture on the Journey of the two : 19/1/ 1421 A.H.24/4/2000 French Archeologists Jusin and Sauvignac to Northern and Western Arabia 102. Activation of the Leadership Role in : 20/6/ 1421 A.H.18/9/2000 Raising Employees' Levels of Production (A Look to the Future) 103. Body Language: Significance and : 26/6/ 1421 A.H.24/9/2000 Meaning 104. Symposium on Herbal Medicines: Its : 17/7/ 1421 A.H.14/10/2000 Effects and results in the Kingdom of Saudi Arabia with the Participation of the King Fahd National Guard Hospital 105. Conference on the Arab Press Abroad : 17/8/1421A.H13/11/2000 106. Social Planning to Identify and Fulfill : 17/8/1421A.H.13/11/2000 the Needs of the Elderly in Saudi Arabian Society

107. Culture and Childhood in Arab : 25-27/8/ 1421 A.H.21- Societies 23/11/2000 108. Conference on the Future of Culture : 19/10/ 1421 A.H.14/1/2001 in the Arab World 109. The Importance of the Development : 29/6/ 1422 A.H.17/9/2001 of Personal Skills (for women) 110. The Family in Saudi Poetry (for : women) 111. Lecture on the Criteria for Choosing a : 23/1/ 1425 A.H.14/3/2004 Good Book 112. Programme entitled Principles of : 24-16/2/ 1425 A.H.15/3- Drawing 4/6/2004 113. Programme entitled I See You on the : 24-25/1/ 1425 A.H.15- Summit 16/3/2004 114. Conference on How We Can Avoid : 30/1/ 1425 A.H.21/3/2004 Discord 78

115. Program entitled Basic Principles of : 1-2/2/ 1425 A.H.23-24/3/2004 Interaction 116. Exhibition on the Earth from Space : 3/2-18/3/ 1425 A.H. 23/3/-18/5/2004 117. Artistic Exhibition of the Fourth : 5-24/2/ 1425 A.H. 26/3- Annual Competition 14/4/2004 118. Lecture entitled The Islamic Cultural : 15/2/ 1425 A.H.5/4/2004 Heritage and Its Importance in the Contemporary World and ARSECA's Role 119. Conference entitled Strategies of : 21-22/2/ 1425 A.H.11- Personal and Administrative Success 12/4/2004 120. Program for Advisors in the Advising : 27/3/ 1425 A.H.17-21/4/2004 Program 121. Lecture entitled Towards a Positive : 27/2/ 1425 A.H. Adolescence 27/3/2004 122. Program entitled How Can I Change : 28-29/2/ 1425 A.H.3-4/4/2004 for the Better? 123. Program entitled Openings of Light : 6-8/3/ 1425 A.H.25-27/4/2004 between the Spouses 124. Closing Ceremony of the Holy Qur’an : 8/3/ 1425 A.H.27/4/2004 Competition 125. Program entitled Common Writing : 13-14/3/ 1425 A.H.2-3/5/2004 Mistakes and Their Correction 126. Program entitled The Pleasure of : 19/3/ 1425 A.H. 8/5/2004 Failure 127. Conference entitled The Family : 20-21/3/ 1425 A.H.9-10/5/2004 between Civil Concepts and Islamic Sharia 128. Program entitled Leadership Skills : 20-21/3/ 1425 A.H.9-10/5/2004

129. Exhibition entitled The Earth from : 28/5/ 1425 A.H.1/6-15/7/2004 Space 130. Program entitled Photography : 1-5/5/ 1425 A.H.19-23/6/2004 131. Program entitled The Difficulties of : 22/5/ 1425 A.H.10/7/2004 Learning 132. Care of the Gifted: International and : 28/6/ 1425 A.H.14/8/2004 Arab Experiences 133. Exhibition devoted to the library's : 7-11/7/ 1425 A.H.23-27/8/2004 activities 134. Lecture entitled The Internet and : 5/8/ 1425 A.H.19/9/2004 Change 135. Participation in the Frankfurt : 22-26/8/ 1425 A.H 6- International Book Fair 10/10/2004 136. Municipal Council Elections in the : 14/10/ 1425 A.H.30/11/2004 Kingdom 79

137. Arabic Coffee and Its Contamination : 24/10/ 1425 A.H. with Fungal Poisons

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Female Library: The first women's library began with the establishment of a women's section attached to the central library at the beginning of A.H.1409 by order of the Custodian of the Two Holy Mosques King Abdullah Bin Abdul Aziz, President of the Council of Ministers and Executive Chairman of the Board of the King Abdul Aziz Public Library. This was later transformed into a comprehensive Women's Library which was officially inaugurated on 5/7/A.H.1416. A branch of the Women's Library was subsequently opened in the King Abdul Aziz Historical Centre in the Murabba quarter of Riyadh. King Abdul Aziz Public Library in Riyadh is very proud of its women's libraries, which are the first public libraries expressly dedicated to women in the Kingdom of Saudi Arabia, equipped with integrated components and employing the techniques of modern information science. The Custodian of the Two Holy Mosques has crowned the library's activities and its services which are offered free of charge with the following developmental goals: 1. Provide information and information sources in all their different types in all branches of knowledge. 2. Achieve competence in the services offered to women researchers and patrons. 3. Organize carious cultural activities, such as conferences, lectures and exhibits. 4. Coordinate training programs and visits with organizations. The women's libraries draw up and implement a diverse selection of information services which are then offered to library patrons by women specialized in library, information and computer sciences, through the following channels: Reference and assistance services. * Internal circulation (within the study cubicles). * External circulation. * Audio-visual services (programs, tapes, films, etc.) * Internet services. * Information services over the phone, through the mail and by fax. * Photocopy services. * Service to society; based on the library's belief in the importance of its role as a cultural and social institution, in the light of which it strives to strengthen the ties of cooperation between it and educational, cultural and training organizations through undertaking the following roles; 1. Training women students and external students from library departments in other educational and training organizations. 2. Reception of educational visits and preparation for them.

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3. Donation and exchange. 4. Presentation of library-related consultations to related organizations. Kids Library The Children's Library seeks to accustom children to free reading, strengthen their connection to books, and make books available to them, while selecting books in response to their interests and abilities. Thereby strengthening and deepening the bond the children and books. The Children's Library offers many services as well as monthly and seasonal activities to its young patrons, including: * Reading corner. * Theatre corner. * Computer and audio-visual corner. * Artistic activities corner.

Circulation: Goals of External Circulation As is the case with other public libraries, the King Abdul Aziz Public Library's external circulation policy for reading materials is designed to make it easy for library patrons to obtain books which they would like to read or peruse outside the library building, either because they do not have enough time to do so within the library itself, or else because they of their desire to spend a longer time with the reading materials which are important to them in their studies, after library hours. In doing so, the library achieves one of the basic aims of library and information science, namely making the materials it holds available for use by its patrons. Categories of Users Who Benefit from This System Anyone can benefit from the advantages of the circulation system, in accordance with the conditions and rules stipulated in the following paragraphs. In addition, any legal entity, such as governmental organizations and institutions, educational institutions and diplomatic missions in Riyadh city can also benefit from this system in accordance with special conditions and rules. All of the following parties are able to participate in the circulation system: 1. Government employees, members of the academic committee, and others who cooperate with it. 2. Saudi citizens and residents. 3. Saudi organizations and institutions. 4. Foreign diplomatic representations in Riyadh. 5. Graduate students in Saudi colleges and universities.

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6. Undergraduate students in Saudi universities and higher institutes. 7. General education students. Materials Subject to Circulation The library desires to fulfil the requirements of the greatest possible number of its patrons; to this end, its policy is to keep at least one copy of each unit of information (book, periodical, etc.) in the library. The following materials are permitted to circulate outside the library: 1. General books of which the library holds multiple copies can usually be circulated. 2. General books of which the library possesses a single copy may be permitted to circulate in special circumstances. 3. Individual numbers and volumes of scholarly periodicals may be circulated in special circumstances. Materials Which Cannot be Circulated outside the Library 1. Arabic and non-Arabic reference works, including encyclopaedias, guides, dictionaries, atlases, biographical dictionaries, specialized lexicons, and all other works subsumed under the rubric of references in library science. 2. Rare and unique Arabic and non-Arabic books and other materials. 3. Original Arabic manuscripts. 4. Coins. 5. Books which only exist in single copies. 6. Photographs and documents. 7. Issues and volumes of scholarly journals. Procedures for Membership in the Circulation Service 1. Completion of the application. 2. Presentation of the id or residence permit to the employee responsible. 3. Payment of a deposit of SR500 which is completely refundable after cancellation of membership. 4. Cards are issued immediately and membership can be cancelled after three months. Number and Type Which Can Be Loaned to members of Each Category 1. Participants in each category are entitled to borrow a maximum of five materials. 2. Graduate student participants are entitled to borrow academic journals (single issues or volumes) for 48 hours with the permission of the library administration. 3. Maximum duration of any loan is two weeks from the date it was borrowed. Obligations, Commitments and Penalties 1. The person who borrows library material will be held totally responsible for the preservation of the material leant to him until it is returned to the library. 2. It is the responsibility of the borrower to ascertain that the materials

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borrowed is free from any form of disfigurement, erasure, and that no pages have been ripped out or any parts of the material lost, prior to borrowing the material. 3. If any borrowed material is lost, destroyed or harmed in any way, the borrower must provide a new copy of the material or pay three times its value in compensation to the library. 4. Anyone wishing to benefit from the circulation privilege must present his membership card to the circulation employee upon request. 5. Membership cards are non-transferable and the library will revoke circulation privileges for anyone who attempts to loan his membership card. Obligations and Regulations Governing Participation and Membership in the Circulation Service 1. A membership card may only be used by the person to whom it was originally issued. 2. A personal id must be shown to the circulation employee upon request. 3. The library reserves the right to take any action which it deems appropriate in the case of overdue materials. 4. Books borrowed must be preserved. 5. Borrowers are obliged to pay penalties for lost books. 6. Participants must agree not to revoke their membership until at least three months have passed since their membership began. 7. The library has the right to deny circulation privileges to anyone who disobeys its circulation regulations. 8. Borrowers are obligated to inform the library immediately in case of loss of membership cards. 9. The library reserves the right to check the veracity of the address and telephone number mentioned in the application.

Rare Acquisitions Rare Books The Library includes among its holdings collections of rare books including editions which possess unique scholarly or historical value, whether due to their old dates of publication or their special subject matter. These collections are expanding, and are available for browsing by scholars and other interested parties. They fall within the Library's concerns and policies to preserve the Arabic printed heritage in all fields of knowledge. 1 - Collection of Rare European Printed Books Among the Library's holdings is a collection of old rare European printed books, including 78 books about the life of the Prophet Muhammad as well as 113 books containing old European translations of the meaning of the Quran, 55 books on

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Quranic studies and 54 works dealing with Islamic sources. As a whole, the Library represents the beginnings of European interest in the Quran and Quranic studies. In addition, the Library has acquired a collection of Arabic publications which were printed in Europe from 1592 to 1593, coming within the Library's interest in Arabic and Islamic culture. Extremely rare editions are included, such as Ibn Sina's Qanun, al-Jurjani's Asrar al-balagha, edited by H. Ritter. Hawliyyat nashr al-mathani by Pliny, the explication of Kitab Risagoji of Porphyry by Abu'l- Farj Ibn al-Tayyib, al-Suyuti's Ilm al-hay'a al-Islami, Tadbir al-iksir al-a'zam by Jabir b. Hayyan. This is aside from 1560 rare books in French and English which are currently being classified and catalogued. 2- Collection of Rare Arabic Printed Books Includes 5271 rare Arabic titles catalogued, classified and entered into the Arabic books database, as well as 3000 rare Arabic books currently being catalogued. 3 – Private Libraries Collections King Abdul Aziz Public Library has been able to obtain a number of private libraries through the grace of God and the support of the Custodian of the Two Holy Mosques King Abdullah Bin Abdul Aziz Al Saud through purchase and add them to its acquisitions, particularly those which include rare documents concerning the Kingdom of Saudi Arabia, the Arabian Peninsula and the Arab states in general; among them are the following: George Rentz Library The private library of the American Orientalist George Rentz, whose renown is equal to that of Philby, it includes numerous books, manuscripts, maps and rare documents. In addition to numerous Arabic books, this collection also comprises 3265 books in other languages. It is worthy of note that all this private library is devoted to the most important aspects of the history and geography of the Kingdom of Saudi Arabia and the Arab Gulf, as its founder was a contemporary of King Abdul Aziz, the Second World War, the establishment of the Arab League, the drawing of borders in the Arabian Peninsula and the beginnings of oil production, from 1945 to 1963. Hamza Bu Bakr Library Hamza Bu Bakr was the dean of the Islamic institute and the imam of the Paris mosque. The King Abdul Aziz Public Library has been fortunate to acquire his private library, which consists of 17,170 titles in 19,281 volumes, comprising books, journals, newspapers, manuscripts, documents, newspaper cuttings as well as important and rare books, in Arabic, French, English, German and Russian. The topics covered embrace a wide spectrum of Shariah, literary, political and medical subjects, as well as travel literature, and the cultures and religions of different lands, and human relations. The books in this library can be classified as

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follows: * Rare Arabic books on topics of importance, 3028. * Very rare books in French, currently being classified. * Specialized books in Algerian and Moroccan studies in French, covering diverse subjects; currently being classified. * Collections of French periodicals, newspapers, and magazines, some of which date back to the nineteenth century, through the two World Wars and other important events until 1986. Collections from Various Sources In this category are collections which the Library has acquired, comprising works about Sharia, literature, and travel writings, description of various countries which are connected to the Kingdom, the Arab Gulf or the Muslim World, along with their heritage, customs and traditions. These collections are very important for researchers who wish to acquaint themselves with the unique aspects of these societies. The Library encourages academic research and offers all possible facilities, in accordance with the desire of the Custodian of the Two Holy Mosques, King Abdullah Bin Abdul Aziz Al Saud, to encourage attention to heritage, culture and academic research. Photographs: King Abdul Aziz Public Library possesses an important archive of 5,564 rare photographs, single images and collections preserved in albums, taken by some of the most renowned photographers of the East and the Arab World, starting at the very beginning of photographic imagery in 1740, in addition to photographs taken by explorers, captain of sailing vessels, military personnel, consuls and political officers who visited the region from the middle of the nineteenth century until the early twentieth century. This archive of historical photographs is one of the most important resources of its type in the world, for it preserves images of the Arab region in the past. Most of these photographs record important landmarks in the Kingdom of Saudi Arabia, in addition to religious sites in and around Mecca and Medina, and archaeological and historical sites in Arab capitals and other cities, which, taken together, portray the diversity of social life and regard the history of urban and cultural development. Markets, mosques, streets and all forms of daily life are represented, in addition to other photographs of important political and social figures taken on significant occasions. 1 – Colonel Muhammad Sadiq Pasha Collection Within its archives, the King Abdul Aziz Public Library preserves collections of rare photographs of the Kingdom of Saudi Arabia, the Arabian Peninsula and the Arab World in general, among them the first and most famous collection of Colonel

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Muhammad Sadiq Pasha, consisting of images of the Two Holy Mosques in Mecca and Medina. Only three copies of this collection are extant today: one owned by HRH Prince Sultan Bin Abdul Aziz, Crown Prince Deputy Premier Minister of Defence and Aviation and Inspector General, which he acquired on 11 Safar A.H.1419; another in the collection of King Abdul Aziz Public Library and a third in the possession of the French Cultural Institute in Paris. The King Abdul Aziz Public Library went to great efforts to acquire the collection of Colonel Muhammad Sadiq Pasha as well as his four books, which are Nubdha fi istikshaf tariq al-ard al-Hijaziyya min al-Wajh wa Yanbu al-Bahr ila al-Madina al- Nabawiyya wa bayan kharitatiha al-askariyya (1877); Mishal al-mahmal fi safar al-hajj barran (1880); Kawkab al-hajj fi safar al-mahmal bahran wa sayrihi barran (1885); and Dalil al-hajj li'l-warid ila Makkah wa'l-Madina min kulli fajj (1885). These are rare and important books, which contain information about social and cultural life in the Hijaz in the second half of the nineteenth century. 2 – Mirza Collection The Mirza Collection has not been published before, and is equal in fame to the collection of Muhammad Sadiq Pasha. 3 – Ahmad Pasha Hilmi Collection The King Abdul Aziz Public Library possesses a remarkable previously unpublished collection of 365 photographs along with their negatives. They were taken by the Egyptian photographer Ahmad Pasha Hilmi, and consist of images of the Two Holy Mosques in Makkah and Madinah. King Faruq of Egypt had assigned Ahmad Pasha Hilmi the task of photographing the entry of King Abdul Aziz into Mecca and Medina. He also took photographs of the Hijaz Railway and some other regions of the Kingdom, as well as a rare album containing photographs relating to an important political issue which arose during the reign of King Abdul Aziz. 4 – The da Silveira Collection The King Abdul Aziz Public Library has obtained a unique collection of old photographs taken by the renowned Brazilian photographer Humberto da Silveira. Consisting of 165 images, the photographs in this collection were taken throughout the Kingdom and document historical sites in the country prior to the era of modernization. The significance of this collection lies in the fact that it will serve to enlighten future generations regarding the history, customs and traditions of the Kingdom in bygone days. Da Silveira has published these photographs in two limited- edition books, Bedu and Najd, which received wide critical acclaim. They have also been exhibited in major international venues, such as the Arab World Institute in Paris and the Musee de l'Elysee in Lausanne in Switzerland. The King Abdul Aziz Public Library's collection of da Silveira's images are beautifully framed

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in black-varnished oak frames, and are exhibited upon important occasions as part of the library's contributions to events both within the Kingdom as well as abroad. Documents Official and non-official documents are an important source of information for the writing of history, and nations expend great effort in collecting and preserving documents and making them available to students of history. For this reason, King Abdul Aziz Public Library, which enjoys the support of the Custodian of the Two Holy Mosques King Abdullah Bin Abdul Aziz Al Saud, has been keen to acquire documents and rare books, particularly those related to the history of King Abdul Aziz al Saud and the Kingdom of Saudi Arabia. A wing has been dedicated to them in the Library. 1 – George Rentz Collection The George Rentz Collection contains documents written in Arabic, French and English, covering the period from 1930 to 1960. Rentz was the head of Aramco's research and translation centre and an active scholar and researcher, who enjoyed wide-ranging ranging relations with many segments of society and its institutions and men of letters, both within the Kingdom as well as outside, and he was especially interested in all aspects of the Arabian Peninsula. Since he was a university professor, Rentz had many publications to his name, and contributed to several encyclopaedias, especially the Encyclopaedia Islamica. His doctoral dissertation was devoted to the life of Shaykh Muhammad b. Abd al-Wahhab and his Islamic movement. Moreover, it should also be noted that he was a contemporary of important events in Syria and Egypt before he settled in Arabia. Rentz was fluent in Arabic, in both its written and spoken forms, and was. His native country, the United States of America, looked upon him as a consultant and expert on Arabian affairs, as did American publishers, researchers and others interested in the Arabian Peninsula, as can clearly be seen through the documents preserved in this collection. Besides a large number of personal and official documents, the Rentz collection also includes studies, research, articles, newspaper clippings, memoirs and reports, the majority of which are intimately connected with the history of the Kingdom of Saudi Arabia and the Arabian Gulf and with the Middle East and Islam in general. The documents vary in importance, for whereas some are rare and secret, the majority of them are significant for their historical value; foe instance: * Views of King Abdul Aziz 's visit to Egypt in the Egyptian, Arab and English press. * Reports in the American press about King Saud's visit to the United States.

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* Documents related to the Buraymi Oasis, events connected with it, and correspondence regarding it between the United Kingdom, the Kingdom of Saudi Arabia and the Sultanate of Musqat and Oman. * Documents related to oil agreements between the Kingdom and some American companies. * Reports in the British press about hostilities between British forces and forces from the Sultanate of Musqat and Oman on the one side, and the Imam of Oman on the other, and the repercussions of this conflict on the region, with references to the position of the Saudi state and King Saud regarding this issue. 2 – Abd al-Rahman Azzam Collection In Arabic and English, this collection covers the period from 1925 to 1960. Azzam was a member of the first Egyptian parliament in 1924 and played important roles in the foreign trips which he undertook to several countries. In 1936, he was appointed as Egyptian minister accredited to Iraq, Iran and Saudi Arabia. He participated in international conferences on Palestine I London, and was subsequently appointed Minister of Waqfs and Minister of Social Affairs in Egypt and Commander of the Territorial Army. In 1944, Azzam was designated as Assistant to the foreign Ministry for Arab Affairs, and not long thereafter, on March 22 1945 he became the first Secretary General of the League of Arab States, a position he retained until September 12 1952. Afterwards, he continued his political activity in the capacity of political consultant to the Kingdom of Saudi Arabia and the Kingdom's deputy in the Buraimi affair. Most of the documents in this collection relate to the Arab League, from its establishment and the charters which governed it, to the role of the League in attempting to find a solution to the Palestinian issue, the invigoration of the Arab role, the achievement of independence by some Arab states after wining their freedom from occupation, such as Syria, Lebanon and Libya. Also covered in this collection is the role Azzam played as Secretary General of the League during that era in obtaining the approval of the League's protocol by the Arab states, including Saudi Arabia, and his meeting with King Abdul Aziz. Among the important document sin this collection the following deserve to be mentioned: Abd al-Rahman Azzam's meeting with King Abdul Aziz, and the discussion and dialogue between them concerning the text of the protocol of the establishment of the Arab League and the unification of Arab ranks; discussions between King Abdul Aziz and the American president Roosevelt on 14/2/1945 concerning the Palestinian Question and the Arab-Israeli conflict, the document takes the form of diary. 3 – Hamza Abu Bakr Collection

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The documents in this collection are in French and Arabic, and cover the period from 1920 to 1980. Hamza Abu Bakr played an important role in Algerian radio broadcasting during the Second World War, in French political life, and in the French Chamber of Deputies and Consultative councils. For more than twenty years, he served as imam of the Paris Mosque, dean of the Paris Islamic Institute and member of more than twenty Islamic councils. Moreover, he also was active in the propagation of Islam, had contacts with numerous Islamic associations in a large number of Western nations, and published and lectured widely. The Hamza Abu Bakr Collection includes a large number of personal and social correspondence related to the Paris mosque and its affiliated Islamic Institute, relations with the French state and its various organs and ministries, newspapers, high government officials, Arab and other embassies, contacts with intellectuals and researchers, relations with political and religious groups in France, Algeria, Morocco, Tunisia, Egypt, the Kingdom of Saudi Arabia, Iran, and the states of central and western Africa. The documents include his research and studies as well as others which he collected as a result of his direct contact with European society. They reflect subjects, problems, issues and events brought up for discussion over fifty years, and which have once again come to the forefront. By way of example, among the topics discussed are the dialogue between Islam and Christianity, between the East and West, the dialogue of civilizations and Islamic tolerance, violence, and combating violence, the image of Islam in the West, Semitism and religions. These are accompanied by many fatwas and religious consultations which reflect the reality of the problems faced by Muslims in the Christian society of the West, and the connection between those problems and Hamza Abu Bakr's fatwas and consultations. The following are examples of the contents of this collection: * Fatwas and legal consultations regarding animals slaughtered for human consumption by non-Muslims; marriage, divorce, inheritance and Muslim cemeteries; medical subjects such as organ transplants; medications which break the fast; bank transactions. * Studies, research and opinions reflecting a desire to resolve world problems, such as the Middle East problem, by proposing a return to lofty principles, dialogue between representatives of different religions, and the attempt to draw different cultures closer together. * Documents from the Second World War, a collection of broadcasts from Radio Algeria against Germany and Hitler, and a statement to the North African people from the American army in 1942 corresponding to the American army statement directed to the Iraqi people. * Correspondence reflecting assistance presented by the Kingdom of

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Saudi Arabia to the Paris Mosque and pilgrims to Mecca

4 – British Documents about King Abdul Aziz This collection of copies of original documents in English covers the period from 1800 until 1953. They constitute one of the most important sources for the history of the Arabian Peninsula and contain valuable historical information which is rarely available in other sources. The British archives, known as the General Records Office, consists of documents which have been collected over the centuries by successive British governments, and provide invaluable information about the Arabian Peninsula, due to the paucity of local documentation. These documents were published by the Centre for Historical Studies and Documents in London, founded by Najda Safwat, in a series of volumes entitled The Arabian Peninsula in British Documents – Hijaz and Najd. The majority of this documentation refers to the reign of King Abdul Aziz, from his conquest of Riyadh until his death, and includes a vast collection of reports from British embassies, consulates, and representations, in addition to letters from the amirs and rulers of nearby regions, such as Kuwait and Bahrain. Also included are reports of British officials who visited the region, such as Sir Percy Cox, as well as private correspondence from local merchants and leaders who desired to strengthen their ties with the British government. The variety of sources of these documents enriches the historical material available from elsewhere and helps in understanding many of the developments and events which the region has witnessed, among them King Abdul Aziz 's efforts both within the Kingdom and outside, his position with respect to British intervention and the great powers in both the Arab and Muslim Worlds. By way of example, the collection includes copies of the letters of King Abdul Aziz to the amir of Bahrain regarding treatment of merchants of al-Ahsa (25653/1913), as well as a notebook of 118 pages dating to 1934, containing a history of the Arabian Peninsula from the beginning of the movement of Shaykh Muhammad bin Abd al-Wahhab, based upon old British reports, some of which go back more than three centuries (PZ5620/1934). 6 – Khayr al-Din al-Zirikli Collection This collection, which is in Arabic, covers the period from 1920 to 1975, and consists of documents concerning the cultural, political, educational and journalistic activities of Khayr al-Din al-Zirikli in Beirut and Damascus before he settled in Makkah in 1921, after which he traveled to Egypt, was a contemporary of the Syrian revolution of 1925, was sentenced to death and traveled to Jerusalem. In 1934, he became a consultant to the Saudi Arabian legation in Egypt, and was one of the Saudi delegates to the preparatory discussions for the establishment of the League of Arab States, whose charter he signed. Al-Zirikli

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represented Saudi Arabia in several international conferences, and was selected in 1946 to head the administration of the Saudi Foreign Ministry in Jeddah.. Later, he was appointed Saudi Arabian minister plenipotentiary and permanent representative at he Arab League in 1951, and then Saudi ambassador in Morocco in 1957. A member of the Scientific Academy in Damascus since 1930, al-Zirikli became a member of the Arabic Language Academy in Cairo 1n 1946, and the Iraqi Scientific Academy in 1960. He authored numerous books, including Shibh al-Jazira al-Arabiyya fi ahd al-Malik Abd al-Aziz (1970) and al-Wajiz fi sirat al- Malik Abd al-Aziz (1972). The Zirikli Collection comprises a large number of documents, such as local telegrams, memoirs, accounts and exhibits presented to the Royal Court during the reigns of King Abdul Aziz, King Saud and King Feisal. These documents illustrate the sort of requests and problems which were current, and the action taken with regard to them. In addition, the collection includes royal decrees, political reports, suggestions and opinions, reports of newspaper readings, official meetings with foreign heads of state and government ministers, particularly in Egypt, Greece, Morocco, Syria and Lebanon, and the foundation of the Arab League. Moreover, other documents take up cultural and intellectual matters, conferences, symposiums and private correspondence. The following are worthy of mention here: * Documents regarding events which occurred along the Iraqi-Saudi border; correspondence between King Abdul Aziz and tribal leaders to strengthen and preserve peace and security. * A report about the meeting between Khayr al-Din al-Zirikli, dispatched by King Abdul Aziz, and the King of Greece.

7 – Diverse Collections These collections comprise documents deriving from public as well as private sources, and include documents about King Abdul Aziz Al Saud, the Palestinian question (in Arabic and English), the Saudi Camel Corps, and manuscripts from the 12th century A.H. (17th century). Also deserving of mention in these collections are large numbers of telegrams, including some which are encrypted, from the court of King Abdul Aziz in A.H.1349 to the Minister of Finance Abdallah al-Sulayman, Shaykh Ahmad al-Jabir al-Sabah, , and several regional governors. There are also telegrams sent by the telegram administration of the Kingdom of the Hijaz, Najd and Its Dependencies; a group of documents containing list of those who took part in the raid on al- Sabala from a number of different tribes; correspondence between King Abdul Aziz and al-hajj Amin al-Husayni on the Palestinian situation, Jewish emigration

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and the resolution of conflicts between Muslims (1945). Still other documents comprise lists of tribes and hijras, and detailed information regarding them. All of these documents are of great historical importance for the unification and building of the Kingdom of Saudi Arabia, and the history of the Arab Gulf States. These collections of documents derive their significance from the importance of their original owners, whether as individuals, or because the roles they played, or else due to the importance of the subjects or events discussed within them. The documents themselves fall into many different categories; there are telegrams; lists; reports, memoirs; correspondence; testimonies; legal, political and economic consultations; minutes; contracts; interrogations; varied analytical articles; newspaper clippings; publications, journals, lectures, studies and biographies; rough drafts of books; correspondence, and personal invitations. They are handwritten, typewritten or printed. Coins Coins and currencies – especially Islamic ones – are important historical sources because they are official documents, as well as one of the pillars of a state and a symbol of its power representative of its economy, sovereignty, transactions, and all its circumstances and relations with neighbouring countries. For these reasons, the administration of the King Abdul Aziz Public Library has striven to acquire more than 7000 rare gold, silver and bronze coins from different Islamic ages. This collection includes important and rare Arab and Islamic coins minted in the Umayyad and Abbasid eras, in Muslim Spain, and in the Fatimid, Ayyubid, Atabekid, Saljuq and Mamluk states, as well as the lands of the Islamic East and the Maghrib, until the Ottoman era. The rare exemplars included form collections suitable for study, of interest to researchers and scholars. Some of the coins are not to be found in many local or international collections, and this fact has imparted great importance to the library's collection on local and Arab levels. In fact, it can even be claimed that the Islamic coins which the library has recently acquired are in reality an academy of the different branches of knowledge, which are absolutely essential for emphasizing aspects of Islamic civilization and writing Islamic history in a correct and precise manner. Finally, they also represent an important documentary aspect of Islamic civilization throughout the ages.

Maps King Abdul Aziz Public Library owns 700 rare maps, many of them representing the Arabian Peninsula, dating from 1482. Some of them are written in Latin, and these have been studied, classified and their information translated prior to being displayed on the library's website. The collection of old maps in King Abdul Aziz

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Public Library includes a large number of rare maps, some in color, which were drawn in Europe from the very beginnings of map printing, during the last quarter of the fifteenth century, as well as others printed all the way until the fifth decade of the twentieth century. Included are maps drawn by some of the world's greatest cartographers, such as Ptolemy, Gastaldi, Ortelius, Munster, Bertius, Hondius, Mercator, Speed, Blaeu, Sanson, Regel, Bowen, Neibhur and Pinkerton. Drawn on a variety of scales, some of these maps are large; others are atlas size, while still others are scaled for publication in small size books. They are written in English, French, Latin, Italian, German, Dutch, Portuguese, Spanish, Turkish and Arabic, and were prepared for a variety of reasons and goals. Whereas some of them cover the whole world or an entire continent, others are restricted to a single geographical region, such as the Arabian Peninsula, or some of its sectors, such as the Red Sea, the Arabian Gulf and the Arabian Sea, or some of its cities and ports, such as Makkah and Jeddah. These maps have been classified and documented in the library, and the basic information about each of them listed, including language, date, place produced, scale, dimensions, geographical region covered, most important features, and name of the cartographer who drew it, publisher and date of publication.

Library Branch The branch of the King Abdul Aziz Public Library in the Murabba district of Riyadh comprises three libraries: al library for men, a separate one for women, and a children's library. The libraries resemble the main library in their arrangement. This branch is another of the new cultural establishments which make up the huge cultural and heritage project known as the King Abdul Aziz Historical Centre, which was inaugurated during the Kingdom's celebration of the centenary of its founding. For this reason, aesthetic and cultural factors were taken into consideration in the design of the branch building, in order to be compatible with the other buildings comprising the King Abdul Aziz Historical Centre. The area of the centre as a whole is approximately 23,000 square meters including the library buildings and a general lecture hall measuring 9,537 square meters. The site can be reached with ease, as it lies in the centre of Riyadh and is served by parking facilities for the library employees and patrons as well. The branch library in Murabba makes use of the latest information technologies in all technical and documentation operations as well as in the information services which the library offers to its patrons, Saudi citizens as well as residents, from all segments of society. The library operates in a relaxed and peaceful atmosphere, and its collection is available on open shelves which permit free and easy browsing, thus assuring that the library fulfils its mission and plays an active

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role in the cultural and scholarly development of the Kingdom of Saudi Arabia. The capacity of the Murabba Branch Library is approximately one million items in various information formats. It is able to receive from 1000 to 1200 patrons daily, between men, women and children. In the following paragraphs, each library will be described separately. The Women's Library was officially opened on 7 Muharram A.H.1422. It employs the latest technologies in library and information services in the service of researchers and other patrons. The facility includes books, journals, audio-visual materials, documents and manuscripts248.

E)Translation: Modern translation began in the Arab world in the era of Muhammad Ali, he was keen to deliver the West science to the thought of the sons of the nation, and so to be able to accommodate the science that became popular in the West. Many books in medicine, engineering and various sciences , such as the Ruhoo al- Istimaee (spirit of the meeting) and Jamaul Kalam (conciseness of speech))and the like have been translated during his days. Contact with the translators for widening everywhere began in the era of (Ismail) translation of literary books , especially stories and novels. Mostafa Lotfi al- Manfalouti had good contribution in those translators because he was a tireless translator of some of the works to some of his companions and then shaped by forging an Arab beautiful than Magdoline and virtue and poet and for the sake of the crown . And people accept the translation from English, because it was the language of instruction in Egypt then, then many translators translated good book more than once like Magdoline and Les Miserables. F) Dictionary and Encyclopia of languages: When the translator began the translation work in the era of Muhammad Ali the translator faced some problems and most important problems of which emerged, the need for alternative words to what was not found in the hands of translators , so many dictionaries of Arabic and English appeared , or Arab and French, or Arabic and Italian, and more than two language . However, the books of dictionaries had been doing in front of her difficulties if they did not find the corresponding word in their hands, so the need has arisen to the synagogues of linguistic which shall establish words and terms sound ways, sculpture, or localize word after subjecting to pronounce the Arab San inferiority, or increase, or distortion. It blew attempts in Egypt for the establishment of the Arabic Language Academy more than once. The Egyptian government issued a decision in 1351 to establish the Arabic Language Academy, which is still in place until now. The Egyptian government to ensure its success proceeded to appoint seasoned specialists in various sciences , and made some of its members Orientalists, also opened the door to the contribution of a member of the Arab

248 www.king abdul aziz library.com.

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states of each state. Then they established scientific complex in Damascus , Academy in Baghdad , and in the late time established a council in Jordan, and issued each magazine Complex, and put some of the terms for foreign words such as bike (Bisklth ) and lobby ( the salon ) and the coat ( the Balto ) . They differed in some of the terminology , they installed telephone in Arabic language Academy in Egypt and science Academy in Damascus, but their usefulness was limited.

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G) Radio and Television: It is worth to mention the Saudi Arabia radio because it is an integral part of the media besides the journalism as it has an active role in the flourish of literature as well as in the broadcasting of some works of writers and airing them. In deed it is one of the latest scientific achievements. The radio station in Saudi was established in 1949. It first broadcast in a specific time until it began to broadcast in most of the hours of day and night later. In the beginning it was limited to the recitation of Qur’an and Hadith followed by news, some religious conversations, special programmes, newsletters, religious songs and national anthem with a little music and sometimes some fine preaching of Muhammad bin Abdul-Wahhab were broadcast without any song. Later on the Saudi radio started some of the useful dramas along with different programmes. It continued to grow until it now contains a lot of progarammes that cover different aspects of life and its broadcast programme is viewed across the world while it is one of the most significant world radios nowadays as it broadcasts in the different European, Asian African languages. Once the television emerged, the Ministry of Information established TV stations and continued its support until its network covered all parts of the country. Radio and television are expected that their main goal would be to build a sociaty and to serve the Islamic idea. This kind of responsibility lies on media of the country Allah made the centre of the Islamic leadership. In the view of this point that there should be great share of literature in the broadcasting there is a permanent bulletin called World Literature. Some writers broadcast social talks such as the talks of Al-Sibai (let us walk)249 or literary, historical or cultural talks such as the talks of Mohammad Hasan Awwad250, Ahmad Mohammad Jamal251, Abul Salam Hashim Hafiz252, Abdullah Abdul Jabbar253, Ahmad Abdul Gafoor al-Attar254 and others. The most of the poets and short story writers aired their short stories and poetries. Thus, they interacted with peoples and because of which the circle of the most of poets and short story writers widened and become known among the readers and audiences. It appears that the steady development did develop the literary taste among the people due to which they came forwards and began to listen to the different programmes and in return they cherished the some musical pieces sung by those blesses with melodious voices. With the passage of time, the radio evolved and

249. These articles were published in a special book having title let us walk by memphis for printing house in Cairo, (literary movement in the Kingdom, p: 136) 250. His articles were published in some independent books: first; towards new structure, second; thoughts in literature and life and third; through revelation of public life(literary movement in the Kingdom, p: 136) 251. (Literary movement in the kingdom, p: 136) his articles were compiled in two books: on the Maida al-Qur’an and principles and values published in Cairo 252. His articles were issues in book named revolution of peninsula published in Cairo (literary movement in the Kingdom, p: 136) 253. His theater was aired in the name of Al-am Sahtut. It was published in Egypt (literary movement in the kingdom, p: 136) 254. His articles were published in different books such as talk in literature opinions in literature humanity of Islam, they were published in Beirut and Jeddah (literary movement in the Kingdom, p: 137) 97

reached the level of the other Arab radio stations in terms of influence and the diversity of programs though this development was on the account of the share of literary programmes. Programs that aimed at having fun and entertainment for listeners replaced but it did not mean that the share of literature had faded or diminished as much as the time was dedicated to literature and it. In each evening program, shortly before the programmes conclude, a poetry- based program is held under the name Saja al-Lail. It mostly consists of the gazal of the contemporary Saudi poets. Also the program An hour with the artist which is broadcast weekly to be Artist in which country poets are in most cases. As for as television was concerned. It was launched recently and got popularity across the country. It is monitered by state’s Ministry of Information and it is used for different objectives such as media purpose, ethical and religious guidance, cultural, educational and recreational purposes. In a nut shel the media in Saudi Arabia does not lag behind the media in most of the Arab countries. And if there is any shortcoming or flaw in the media of the Saudi Arabia there is so much in the media of other Arab countries as well leaving too scope to say and critique. They may differ in their manifestations but one in essence and substance.

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CHAPTER (1) PART (ii) CULTURAL LIFE IN THE MODERN PERIOD Cultural communication with Westurn countries The modern period has come and the Arab nation with empty-handed from the achievements achieved by their forefathers in the past even from the books, endowments of Madrassa and Mosques that Turks who ruled the Arab countries grabbed them and further ruled even their tongue in Arab. The missionaries went to Syria where people came in contact with westerners directly, it was something that left its impact on their lives and their tongue and Muhammad Ali also came in contact with the West and connected Egypt with it through missionaries and recruitment of teachers and whatever was made at the hands of his sons enabled the British to command Egypt until they imposed their language in schools to be the official language of instruction. And in the meanwhile the First World War broke out that caused massive destruction, great damage and gross loss of human values in the Arab world. Intellectuals got divided into two groups: one tilted toward west and second held on to their Islam and its legacy. From this division a sever difference occurred between the two groups that reflected in to what the writers wrote and what poets told such as Mustafa lutfi al-Manfuloti, Ahmad Shauqui, Ahmad Moharram and Hafiz Ibrahim and westernized writers such as Kasim Ameen, Ali Abdul Razzaque, Taha Hussein and Lutfi Sayed. Some scholars observed the effects of the two teams and criticized them as Dr. Mohamed Hussein did in his book The national trends in contemporary literature. a) Positive impacts of connection with west For the interaction of Arab with west what we consider as positive was nothing other than ambitions that extra ambitious and over excited people put in their efforts. All the interaction with west created was that Arab had woken up to the call that filled them with zeal and excitement to fight corruption. In the field of literary arts, we find a sort of arts that were not existed before and if it, it was very poor like short story, drama, epic and history of literature. In fact that conflict with the forceful evil brought for us robustness, commitment and determination in addition to the consequent resilience of the pure Arabic heritage and a fresh urge to take advantage of it. Then it was the literary heritage that sincere people preserved in the prose or poetry form and by which they stood to fight corruption. b) Negative impacts of connection with west: The conflicting faiths between Arab people and in the face of them the gust of the western rituals, customs and ideas altogether created imbalance in the Arab community that left huge gap giving rise to a lot of social diseases which those who were captive of the western habit and culture spread out. The conflict deepened

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between the conservative Arab Muslims and between extremists especially of Arab Christians. The efforts of those who employed themselves and their energies in order to fight Islam and the language of the Koran yielded result. As the intellectuals and writers’ pens poured out colloquial resulting in substandard language that flooded newspapers and publications such as stories. Thus the enemies of Islam achieved a little bit. But they could not get what they looked forward to stop the sincere Arabs standing against them like Mustafa Sadique al-Rafai and many others. c) Emission of inheritance: At the beginning of the renaissance, the literary heritage started to be printed and published interestingly. So when the prince press in Egypt published one collection of well-written heritage. The new renaissance was needed to explore the heritage books for appropriate words and methods. Besides that there was another war waged by the enemies of Islam and its language against heritage and its methods. All these hustle and bustle prompted sincere scholars to come to fore and research the heritage and publish it. As a result the printing houses printed key and reference books in the commentary of Holy Qur’an like commentaries of Al-Razi, Al- Qurtubi and Ibn Kasir and in the explanation of Hadith like Sahih al-Bukhari, Sahih al- Muslim, Sunan-i Abu Daud, Sunan-i al-Tirmizi, Sunan-i al-Nasai and Sunan-i Ibn Maja etc, in the books of literature like Al-Aghani by Abul Faraj Isfahani, Al-Iqd al-Farid by Ibn Abd Rabbih etc, in the field of history like Al-Bidaya wa al-Nihaya by Ibn Kasir and Murooj al Zahab, in the lexicon like Lisan al-Arab by Ibn Manzor, Al-Qamos al- Muhit by Firoza Aabadi and others as Kalilah wa Dimnah was published as well. The trading and educational institutions actively participated in reviving the heritage with the countries that made efforts in this field. As the Kingdom of Saudi Arabia published that was of Sheikh al-Islam ibn Taimiya after editing and compiling in 37 volumes. The Egypt government published a lot of books mentioned above like Al-Iqd al-Farid, Al-Aghani and Lisan al-Arab etc. Because of which people’s interest increased in the heritage and benefitting from it. d) Oriental studies and intellectual attack The orientalism term is given to the works of groups of Westerners that focused on oriental culture and its alanguages and sciences for a long time. The history knew works of Westerners in the fifth century of Islam for the missionary objectives. This mission continues till today and in the past it was initiated to search for the knowledge and scientific advantage. Recently it does smell of the political and economical advantages, as it has become just a medium of imperialism. Many orientalists went deep into the know ledges of Arabs and they wrote, translated and researched some books in history, language, literature and sciences. Moreover, they targeted what could serve their interests or make easier their goal and ends.

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Recently they grew more interested in the mentioned above area. As some of them became professors in the Arab Universities and some entered the language academies. Among the most important of these was Champollion a member of the French campaign of Napoleon and the discoverer of the Rosetta Stone, Orientalist Gwede who made indexes of al-Aghani while a professor at the Fouad University, also Nelino an author of The history of Arabic literature in ignorance and the beginning of Islam and The rule of the Umayyad. Carl Brockelmann was one of them an author of the famous books in the history of Arabic literature and the history of Islamic peoples also. Among the orientalists who donated their works to serve the imperial interest were Dunlop and Cromer and whose efforts could turn the Egyptian language into English if Allah did not prevent that. And their supporters were from Arab Christians Louis Awad, Philip Hatti, Salama Musa, and Said Akl and the like. It means the works of westerners that aimed to control the Arab nation through their expertise in the Arabic language as well as overwhelming Arab’s thoughts and their customs and traditions. So that they could control the peoples. The Orientalist who are working in this field are more dangerous like Dunlop and Lord Cromer in Egypt that was about to bow down to them with its language that was a cultural capital for its generation belonging to the Qur’an and Hadith. But some cautious people of Egypt prevented that thanks to God. The French invasion of thought turned most violent as it waged an open war against the language, literature and personalities of the countries. This is evident in their works in Algeria. Some orientalists managed to attract a few Arab writers to convert them as their protectors. Because they could influence their nation the way orientalists could not do in particular and westerners in general. Some of them are more prominent like Taha Hussein, Jibran Khalil Jibran and Amin al-Raihani and the likes. The three have big influence in the area of language and thought in general and in poetries in particular Such as the issue of plagiarism and the promotion of slang and fight for the sound forms in Arabic literature. e) The Arabic language between opponent parties (protectors and its enemies) Enemies of Islam were always against the Arabic language as they tried hard to drive out it from its own homeland. They became more aggressive and strong in the modern age when they found some natives as their supporters whose stands are in the following: When the educational renaissance started in Egypt, the reign of modern education was taken by those who were poor in Arabic language, which is why the allegation that Arabic language is falling short of modern discipline such as medicine etc created an extended discussion on the inefficiency of Arabic language. It happened only because it was not tried to understand those who propagated it. Later on some sincere writers came forward and rubbished their propagation as Shawqi said in his long poetry:

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إح َّن للفُ ْح َحى ح َماماً َويَ َدا ً تَ ْجنُ ُب الس ْه َل وتَ ْقتَا ُد ال ًحعَابَا ل َغةُ الذك حر حل َسا ُن ال ُم ْجتَيَى َكيْ َف تَعْيَا بحال ُمنَا حدي َن َجوابَا “The standard language has the reign and authority. It avoids easy path and follows rough terrain. Language of Koran is the language of Prophet. How can it become unable to respond to those who call?” Like this Hafiz Ibrahim said in his poetry:

رجع ُت لن حفسي َفاتَهم ُت َح َحاتي ونا َد ْي ُت َقو حمي فاحتس ْي ُت َحيَاتحي

َر َم ْوني بحعُ ْق ٍم في الشياب وليْتَني عقمت فلم وجزع لقول عداتي “I came back to myself and blamed my wise. I called my people and introspected own my life. They blamed me for infertility while in youth. I wish I would have been infertile. Then I would not have been shocked by my enemies allegation.” The French imposed their language on the institutions and colleges in Syria while English language also was one of the mediums of instruction in some parts of Syria particularly in Lebanon. As for Egypt, there was tight grip of English language from elementary to colleges and institutes for a long time. In brief this and that created poor expression and lose but fault structure in Arabic language in Syria and Lebanon with the entire Arab region faced by well hatched conspiracy which was why non- Arabic speaking people were about to control the language of natives. As a result, It paved the way for the enemies of Arabic language and Islam as they wanted the colloquial to be an official language. It was the English and French experts from the Arabs who were weak in Arabic language. So when they translated literary works from English and French into Arabic they did either in colloquial or in standard mixed with colloquial. People red those stories, watched those plays and then picked up the colloquial supporting the enemies of the language to achieve their goals like this. In addition to that the issue of the new literature forms reared its head that did not harm only the forms of authentic literary forms but also went beyond the Arab-Islamic thought for dealing with themes and materials against our thinking and culture. f) Inviting to colloquial language We discussed earlier that the call for colloquial was a lethal weapon in the hands of enemies of Islam and its Arabic language. But the question is that how the colloquial was asked and who the pioneer of it was. The Arabic language faced three successive attacks: Turk attack, French attack and full fledge attack of English on the Arabic language in Egypt especially when it was imposed on the schools. These circumstances gave opportunity to the promoters of colloquial thereby urging imperialists to take up the issue. The harder in this matter was William Cox hard supporter of imperialism who influenced the first magazine defender of the

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colloquial. As he became editor of the magazine and began to propagate his argument for the promotion of slang through his lectures on the colloquial that were published in the magazine later. One of his most important claims was that the Arabic language was not language of knowledge. So the backwardness of Egyptians was hidden in their adhering the Arabic language. William Cox managed to attract those people who grew on the Arabic language and nurtured by his culture himself but they were all Christians like Alexander Maloof from the Syrian Christians and Salama Mosa from the Egypt Christians and both intended to spread the colloquial through the magazine created by Georgi Zaidan himself Christian. Georgi Zaidan was most excited for the mission as he tried to convince Egyptians that their adherence of the standard Arabic language would grab them of the Egyptian identity and mould them into the eastern Arabic identity. Many ways were adopted to get rid of the standard language as the publications were issued in colloquial using 37 Latino characters instead of Arabic letters. When the call for colloquial found mentally and ideologically ill person who supported and called for it. Some sound Arabs feeling proud of their religion had stood against this call and began to fight to expel the English from schools and they succeeded. In the forefront of this drive were men of Sheikh Ali Yusuf whose success gave strength to those stood to defend Arabic language and to drive out colloquial from the fields of education and thinking. It was done by their articles that occupied the first pages of the newspapers and magazines. As a result they expelled colloquial from all fields and if it was alive in some works of some story writers it had been to the patient of bad language and ill thinking like Ehsan Abdul Quddus, Yusus al-Sibai and the likes.255

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