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Since it was the duty of the successor to preserve the heritage of the ancestor and to look at it with insight and diligence that depends on the appreciation of good and righteousness, and assigning it the status befitting him of emulation and support, it was the right of those predecessors with the merit and the precedent on us to adopt the exploits and virtues of their successors in knowledge and literature in order to benefit from what They reported and we proceed on the path of light and guidance as they went. Perhaps this view appears clearer when we accept our Islamic heritage in Andalusia, where the light of knowledge and guidance shone at a time when the people surrounding the Andalusian countries were floundering in the countries of ignorance, injustice and backwardness ... The scientific research and cultural efforts in various fields were at the hands of prominent men who served science and its people They did not spare any effort to get closer to God by him. Hence, the necessity of a brief introduction to whoever can be identified by the prominent figures of culture in Andalusia who still have books of literature, history and translations, and who are still unknown or well-known in academic circles and fields of literary research in particular. The literary judge Munther bin Saeed Al-Ballouti was the first to know him, and the writer Ibn Bassam will be the second figure with which he was known in this research, God willing and success.

We maintain that the most difficult of the four skills involved in learning a foreign language are speaking and writing. The other two skills being listening and reading. The former couple of skills are active because they are productive, whereas the latter ones are passive as they are receptive or absorptive, and production is always more difficult than reception. (1) In speaking and writing, the learner has to put into operation the absorbed, or dormant, laguage units of vocabulary, structure, stress, rhythm and intonation in such a way as to achieve intelligibility. If this goal is not achieved, communication breaks down and the learning process is proved a failure. But in listening and reading, both silent and aural, the learner is exposed to bits of language, short or long, and the amount acquired depends wholly on the listener's, or reader's, mastery of the language. There is, therefore, no real production, no actual usage, involved in these tow skills.

Ibn Asfour (d.669) knew exclamation. As an exaggeration in describing the subject, its cause is hidden, and the exclamation point out of it from analogues. Badr al-Din bin Malik knew him, and he was the son of Nazim al-Millennium. That it is the greatest action of the subject of the apparent merit, and Ibn Hamdoun cited the definition of Ibn Asfour. It is not inclusive because it does not include “how do you disbelieve in God, nor about what, peace and blessings of God be upon him, saying: (Glory be to God the believer is not defiled). It is impure, and does not include about what is shortened by the abbreviation of the accusative, because the exclamation in it is from the description of the object and not from the description of the subject, and if it is abnormal, the definition must be included, and that it contains a course for taking the wonder from it in the event of exclamation. The exclamation depends on the object of the exclamation and the exclamation point, the object name derived from the exclamation and the knowledge of its derivative which is the exclamation preceding the knowledge of the derivative and it is the exclamation of it, so the role came, because this definition is to exclamation in a language not a convention. The exclamation, idiomatically, is the expression of the amazed, and grammarians' words are only in terms, not in meaning.

Documents are considered one of the first important sources for the study of Islamic history, because they contain original historical material, and we mean in particular official papers, such as letters, publications, records, judicial rulings, financial systems, religious fatwas, political treaties, decrees and covenants for senior officials, including ministers, governors and pimps. Many of these documents, whether written in Arabic or otherwise, have been lost despite their great importance in the study of Islamic history, and perhaps the main reason for their loss and destruction is that the Islamic world, after it was a political unit until the end of the Umayyad era in the year 12 AH / 750 CE . He divided himself as a result of the emergence of conflicts between Muslims and religious intolerance among non-Muslims, which led to their loss or falsification, especially in the period of the separation of many regions from the Islamic state, as the first historical documents are still unknown to us, and only a few of them remain scattered and scattered in the books of the later . Researchers in Islamic history should not hesitate to search for them (documents) and publish them, and collect what was found in the books of later scholars because it is the main way to bring us to the right truth. We will try to study the historical document, which was attributed to Caliph Umar ibn al-Khattab at times and to his leader Abu Ubaidah ibn al-Jarrah at other times, and which was transmitted by Muslim and oriental jurists and historians, and they differed in its proportions. Whoever denies that Caliph Umar should issue such a document, especially since he was one of the most merciful of the Rightly Guided Caliphs to the Christians and other dhimmis. We have the best evidence for that in his statements and commandments. It was narrated from him upon his death that he said: (The caliph recommended after me the responsibility of the Messenger of God to fulfill their pledge to them and to fight behind them and not be overburdened).

Sultan Muhammad bin Malakshah cut off Mosul and its actions to Prince Aksunqur al-Barasqi, after Mawdud was killed in 507 AH, and his son King Masoud walked with him in a heavy army and ordered him to fight the Franks. As soon as al-Barasqi settled in Mosul, its soldiers gathered to him, including Imad al-Din Zangi, and Tamerkeh, the owner of Sinjar. To Mardin, Al-Barqi was able to subjugate its owner, El Ghazi bin Artq. And the latter sent his son Ayaz to participate in the campaign against the Franks, and fifteen thousand Muslim horsemen met with the Berksqi, so he marched to Edessa, and besieged it in Dhu al-Hijjah in the year 2009 AH. The Franks were able to resist the siege that the Muslims had struck around Edessa, so the Meera became too narrow for the Muslims, and they were forced to leave after a siege that lasted for two months and days, and they began directing their raids against the areas around Raha, Suruj and Samisat, at the same time that the owner of Maraş, Qisum and Ra'ban declared his loyalty and followers. For borsky. Then al-Bursti arrested Ayaz bin Ilgazi, citing his father’s failure to attend the jihad, and attacked Mardin and plundered its blacks. And they forced him to return to Mosul, and special Ayaz from the captives. When Sultan Muhammad reached the defeat of al-Barasqi, he sent threatening El Gazi, and he feared this revenge, and he initiated an alliance with the tyghtekin owner of Damascus. And after Afsinkir Al-Berti returned. Bahir Sultan Muhammad to isolate him from the mandate of Mosul and its actions, and cut it off to Prince Armies of Bey in the year 2008 AH, and he sent with him his son King Masoud to train in the affairs of government. Al-Barasqi lived in Al-Rahba, which was a province until Sultan Muhammad died.

The Middle East oil industry occupies a prominent place in modern economic studies because of the great importance of this industry in the global and local economy on the one hand and because oil is of great importance as a strategic raw material indispensable for any country in the world on the other side in addition to the scarcity of this vital material and the lack of Availability and possibility of obtaining it in the rest of the world with regular efforts and at low costs. Until the beginning of the current century (1904) there was no oil industry in the Middle East for many reasons, perhaps the most important of which is the lack of high demand for oil, but with the increase in the importance of oil for its use and quality first and because it is a primary material for various industries. Earth to place it at its disposal and take advantage of it as an indispensable source of energy and fantastic profits. So, foreign capital flowed into countries and this industry is distinguished by being an extractive industry, meaning that the effectiveness of oil companies is limited to exploration, exploration and discovery of oil deposits and then extracting and selling crude to other countries, and it is also an industry linked to the economies of foreign countries and serves the economic interests of those countries more than their connection The economic interests of the countries of the region. Since the inception of this industry in the Middle East and until now, three major powers have wrestled. The question of the subsequent development of this industry depends on the outcome of this violent conflict, which acquires very complex and complex appearances and forms. The first of these powers are the foreign companies that represent the capitalist class in the colonial countries. All the capital invested in the Middle East oil industry was until recently funded and controlled by (eight international companies - five of which are American, one British, one British-Dutch and one French). The national capital did not enter this industry until very late. Up to the present time, the proportion of national capital invested in this industry is still very little for many reasons, the most important of which is the presence of foreign control controlling this industry and its stance against the contribution of national capital to building, managing and developing this industry.

The Arab nation tried, during the course of the years of this century, to search for itself and define its personality, after the features of this personality were blurred, under the influence of factors outside its will with colonial motives, silencing the free tongues in our homeland. The Arab countries have found themselves under the weight of foreign occupation since Hulagu, the Franks and the foreign nations took possession of this homeland. And she found herself suffering under the rumors of this colonialism at home. And this or that has played a dangerous role in directing the economies of these countries, just as thought has directed different directions towards serving this economy. This and that had an effective impact on Arabic literature in general, and on the language of performance and expression of this literature in particular. Literature has become a means of making money and a means of approaching rulers, wiping away the thresholds, and wasting face for the sake of a morsel of affection, money that he enjoys, or a position above which an opportunist stirs up by the enemies of the homeland. The story and the novel had not yet entered the framework of literature. It was special literature, and they viewed these two literary sexes with a look of contempt and contempt until the early part of this century as if they were inspired by their contempt for these two literary sexes from their contempt for the great Thousand and One Nights, which created fictional literature in the West, and added it to every fictional product, and they did not find in the popular biographies a crescent. And Al-Antariya and other stories of Al-Shaibi are not a tool to entertain the public and keep them away from their original cause, and Sahl Hasheesh. These adventures that this biographies abound to keep them away from the scandals that were committed by the rulers through side paths and individual rivalries in cafes and private societies, in which these biographies are read. Walking is a means of political distraction that is viewed with contempt as a popular literature made for people to laugh and for keeping away from the struggle for a decent life.

Work on the area of vowels is generally related to the following concept; 'a glottal tone modified by the action of the upper resonators of the mouth, pharyngeal and nasal cavities.' This concept usually underlies basic vowel quality. The glottal tone is that of phonation. Voice is produced as the vocal cords are set into vibration, that is into steady repetition of opening and closing movements. The rate of vibration determines the fundamental frequency of the glottal tone .

Tafsir al-Jalalin by Imams Jalal al-Din al-Suyuti, who died in 911 CE, and Jalal al-Din al-Munufi in 864 CE, is one of the most famous and most well-known commentaries. And he has won the praise of many scholars and investigators in different eras: Ibn al-Imad al-Hanbali said in the translation of al-Mahalla: The delay of his books that did not complete the interpretation of the Qur’an ... and it is mixed and edited with a purpose in al-Hasan. ”Al-Sawy said in the introduction of his footnote to al-Jalalain: It is Kitab Al-Jalalain was for books of interpretation. And unanimously agreed to take care of him a large crowd of people of insights and enlightenment ». And Sheikh Muhammad Abd Al-Azim Al-Zarqani said in his book: Manahel Al-Irfan in the Sciences of the Qur’an: “As for the interpretation of Al-Jalalain, it is a book of values ​​that is easy to take to some extent. The summary of the phrase is many ... it was used by different classes of scholars and others ... Perhaps those who are unfamiliar with the importance and nature of this interpretation think that by considering it is not permissible. Suitable for beginners, students, and medium-educated people only, but the truth is different, as this interpretation used to choose the highest studies, as if for its abbreviation it was intended for the end-user and not for the beginners, because this abbreviation lies behind it many facts in the sciences of the Qur’an, interpretation and its origins, jurisprudence, language and grammar Rhetoric, beliefs and others.

In order to organize relations between the inhabitants of Madina, the Aus, Khazraj, emigrants, and Jews and(Muhammad)the Prophet the ruler of al-Madina, the Prophet proclaimed the document (al-Sahifah.) which has become known recently as "the constitution of al-Madina". This document was recorded in full by Ibn Hisham in his biography of the Prophet, and by Abu Ubayd al-Qasim Ibn Sallam in his Kitab al-Amwal while some historians and traditionists have transmitted partial quotations or merely mentioned it. This document is authentic, and very important for understanding the early period of Islam in the view of historians and recent scholars.

Geographical studies are generally very interested in population, and how not? Geography originally meant: the study of the Earth as the home of man. Any study of man in his environmental vehicle. Therefore, all population theories: demographic, ethnographic and economic can trace their origins back to the geographical framework from which they emerged, in order to know their essence, essence and dimensions. Therefore, this research attempts to study the geographical dimensions of population growth trends in the world, in order to be able to draw the features of the future picture of the world population map and its controls. On this basis, this study will include examining the following points, which are: First - Foreword Second - the evolution of population growth in the world. Third - a comparative study of population growth in the world and its relationship to the distribution of wealth resources, during the years 1950/1971. Fourth, the future of population growth in the world.

The era that preceded the weir rule of Mosul, which could be called the era of the Seljuk rulers, was characterized by general characteristics that made it somewhat different from the Atabakist rule established by Imad al-Din Zangi in Mosul in the year 21 AH. On the surface, it appears that both covenants are complementary to the other, and that the second covenant is a continuation of the previous one in terms of the nature of the relationship with the ruling Seljov Sultan, as the princes in both covenants exercised their administrative duties on behalf of the Seljuk sultans, and in terms of standing strength and weakness in the face of the advancing Crusader danger. But if we carefully examine the nature of the rule in both covenants, we will find a clear disparity between them, whether in their external relations or in their domestic politics. And the first thing that is noticed in this area. The rulers were in direct contact with the Seljuk Sultan, directing them as he wanted, and isolating them whenever he wanted, even if the matter forced him to use force against the one he spoke to by seeking independence in the areas of his state. He refused direct association with the Sultan. In the Atabak era, the princes of Mosul achieved a great degree of independence and enjoyment of actual power, leaving only the official and formal authority for the Seljuk Sultan, and the most prominent example of this is the stability of the hereditary system in government in the wake of Imad al-Din Zinki, so that the Sultan no longer has any will. In isolating one of them, or issuing his orders for a new lull, to go to Mosul and take over its administration. As was the case before.

Among the Arab tribes that played a role in the history of medieval Iraq are the Banu Asad. In particular, among them, among the more, who were able - taking advantage of the weakness of the central authorities in Iraq - to establish their own emirate in the regions of the Middle Euphrates, which lasted between 387-558 AH / 997-1162 AD. Despite their movement - as Bedouins - we can consider the Nile City, Fallujah, and Al-Jama` as being the first centers of their congregations or their groups (singularly Hilla) and in the year 495/1101 they established their capital, Hilla, as a fixed center. Long discussions have been raised about the person who built Hilla and made it the center of the emirate and when. Dr. George Makdisi dealt with this subject extensively in his article he published in 1954 in the English language, and Dr. Abdul-Jabbar Naji also addressed it in his book The More Emirate. Most of the points he came up with, meaning Dr. Makdisi.

Did we feel resistor committed? What are the dimensions of commitment in it? Ghassan Kanafani says (globally, resistance poetry realizes its commitment to the revolution movement in the world, which is ultimately the climate in which the local revolutionary movement grows in it affects and is affected). If the poetry of the resistance adheres to the local revolutionary movement, then it abides by the sea of ​​the whole Arab revolution and then abides after this And that of the global revolutionary movement, then he is committed poetry. And the commitment of this poetry to the revolution movement in the world and its expression of the human issue everywhere, and its conscious view of the issue of individual freedom and resisting the injustice he faces, and confronting tyranny that imprisons his freedom, do these reasons put our resistance poetry in the position of universality? Ghanimy Hilal says: (Literature is a response to the intellectual and social needs of the nation and nationalism, and its topic is a nurturing of these needs, as it is primarily local and objective, and it hints at global goals, but behind the expression of national issues, hopes and pains, and the psychological attitudes and thoughts that follow .. Literature is national and national first, and the immortality of literary artifacts does not come from a global point of its significance, but rather results from its sincerity, its depth in national and historical consciousness, and its artistic originality in portraying its hopes and pains. There is no doubt that our resistance poetry expresses an original expression of our people's battle against terror and occupation, and deeply embodies the aspirations of this Palestinian and Arab people to restore the Holy Land, but rather to restore their freedom, dignity and prove their existence. If this poetry goes beyond this, it will express the revolution of the Arab people in regaining their rights. To express the struggle of man for his freedom, existence and dignity, so what I want it to be among the universality of literature, then it is a universal human poetry that contributes to building the present world civilization.

Linguistics received from early ages a ghiari attention to the Arabic language. And those keen on preserving and safety. And those aspiring to devise the contents of its benefits and the minutes of its meanings. So they struggled for the sake of that, the most sincere and the most wonderful of jihad, and they performed the best and the best of calamities, so their efforts paid off, and its fruits blossomed, and their harvest became close. Among these studies was the bilingual and tripartite phenomenon that was concerned with the late and modern linguists. As it became clear to them that there were common words in two letters and in a general meaning by combining them together, and linking each other, so they were very careful and its goal to stand at the origin of these words, and does this participation in a number of letters, and in the general general meaning, a close relationship in its inception? Before I explain this matter in detail, I must point out that it is one of the most accurate linguistic investigations. And the most difficult of them, and the most distant one in search of the principle of the Arabic language and its stages, because the Arabic we inherited was not an accurate knowledge of it that goes far beyond Islam in terms of time. And subject to many assumptions and theories at other times. And the issue gets more complicated whenever opinions are confused, and viewpoints differ, and it becomes. A historical phenomenon, such as a binary and tripartite phenomenon, one of the phenomena that the researcher cannot make a final judgment about its origin. And he assured

The article investigates different forms of acculturation (integration, ethnic, national and diffuse) and adaptation (psychological and sociocultural) and their relations among Kurdish youth. The research uses survey methods. Research census is people between ages 18 and 29 in Kermanshah and Javanroud cities in Kermanshah province. To analyze the data we used a person approach (cluster analysis) and variable approach (explanatory factor analysis and path analysis). We refer to the resulting clusters as acculturation profiles: an ethnic profile (including 30% of the sample), a national profile (24.5%), an integration profile (34.5%), and a diffuse profile (11%). Path analysis results that a combined involvement in the national and the ethnic cultures is associated with more positive adaptation outcomes. We found that the effect of ethnic orientation on psychological adaptation was stronger than the one on sociocultural adaptation. Also we found that national orientation did not have a stronger impact on sociocultural adaptation than ethnic orientation.

BeeTalk is one of the most common social networks that have attracted many users during these years. As a whole, social networks are parts of everyday life nowadays and, especially among the new generation, have caused some basic alterations in the field of identity-formation, sense-making and the form and content of communication. This article is a research about BeeTalk users, their virtual interactions and experiences, and the feelings, pleasures, meanings and attitudes that they obtain through participating in the virtual world. This is a qualitative research. The sample is selected by way of theoretical sampling among the students of University of Kurdistan. Direct observation and semistructured interviews are used to gathering data, which are interpreted through grounded theory. The findings show that some contexts like “searching real interests in a non-real world” and “the representation of users’ voices in virtual space” have provided the space for participating in BeeTalk, and an intervening factor called “instant availability” has intensified this participation. Users’ participation in this social network has changed their social interaction in the real world and formed some new types of communication among them such as “representation of faked identities”, “experiencing ceremonial space” and “artificial literacy”. Moreover, this participation has some consequences like “virtual addiction” and “virtual collectivism” in users’ everyday life that effects their ways of providing meaning and identity in their social lives. It can be said that the result of user’s activity in this network is to begin a kind of simulated relation that has basic differences with relations in the real world. The experience of relation in this network lacks nobility, enrichment and animation, rather it is instant, artificial and without any potential to vitalization.

Identity preservation in the design of the built environment and trying to manifested in today buildings of the most important objectives in architecture, because the most important factor is the transfer of identity among the citizens. However, the process of globalization has reduced the possibility of local identity and has led to a crisis of identity and meaning in contemporary architecture. That its consequences include lack of confidence, lack of belonging to the place and generally psychological shortcomings. Therefore, in this study, we used Descriptive analytic and Exploratory scrolling To find effective variables in promoting identity and increasing citizens’ sense of belonging based on library research and using questionnaire. For final confirmation of hypotheses semi-structured interviews with 11 specialists in architecture and urbanism And a survey of 407 citizens from Guilan were conducted. And finally we analyzed w the responses by Spss software and by using the Pearson correlation test, variance and the regression. The relationship between Independent variables extractive and the dependent variable was analyzed and ranked by the theoretical model and design principles. According to the research findings, with permeability, Sensory richness attention to the facades of buildings, Native symbols and signs, Readability in physical form and considering the background in the design, can result in Improvement the identity of the society and increase the citizens’ sense of belonging.

Social health depends on different social and cultural factors. One of the most important suppliers of individual’s health is family structures and relations. In recent years due to functional changes in polygamous structure, there are threats against social health of men in Sarbaz city. In this research, to compare the rate of social health of men in polygamous and monogamous families in Sarbaz city we use a standard questionnaire of Shapiro & Keyes (2007). The population of this study consisted of 300 males who are residents of this city. They selected by using cluster sampling method. Gathered data were analyzed using SPSS software version 22. Findings from independent T-Test revealed that the average of social Coherence, Integration, Contribution and Actualization between men in polygamous families were significantly lower than monogamous. Based on these findings, we can conclude however a lot of traditional social customs were useful, functional and compatible and provide social acceptance, but today have become dysfunctional and threated social health of family members and community system face with crisis.

The hijab is one of our Cultural religious norms and on the other hand, it is one of the most important aspects of soft war on behalf of enemies of the Islamic Revolution of Iran. Therefore, the bad Dressed is undoubtedly one of the consequences of cultural invasion. And cross-sectional approaches couldn’t be useful for understanding the problem deeply and doesn’t provide enough knowledge for effective and efficient cultural planning. The study aims to investigate the causes of the emergence of bad dressed and ways to deal with it. At this descriptive-survey study field as well as library studies were used to develop a theoretical frame work. Data collected through the researcher-made questionnaire that was validated and justified. The data was analyzed through using structural equation modeling. Conceptual framework was based on systematic thinking and comprehensive approach to the bad dressed phenomena. Thus the hijab is considered as a social system and the main elements in four sections; inputs, process, outcomes, and feedback were investigated.

About me Abu Tammam great attention to Arabic poetry righteousness from it. As he collected Arabic poetry in enthusiasm and other books. This familiarity with Arabic poetry was one of the factors that led to the refinement of his artistic taste, in addition to his artistic sense and clarity of mind. Making He is well versed in saying poetry in all the arts, so we must in poetry count the best three of the generators, namely Al-Mutanabi and Al-Buhtari, and he is the first of the three, and among them he is the one who fights him against Sahibiyah. Abu Tammam is considered the head of the third class of hadith scholars whose meanings of the advanced and the later came to him. His culture had a great impact on that as he translated in his time Greek, Persian and Hindi books, and his mind became more aware and kinder of his imagination by looking at them. It is said: that Abu Tamam and Al-Mutanabi are wise men and the poet Al-Buhtri. And the reason for the quality of Abi Tammam's hair is that it comes in multiplying visions, showing what happened and showing his bounty. And the print, which is at the level of poetry, is of little fall because it does not appear good from the rest of the poetry, and for that reason, the goodness of Abi Tamam became known and known. And Al-Amdi says: I looked at the poetry of Abi Tamam and Al-Buhtry in the years of seventeen and three hundred and chose their good, picked up their goodness, and then browsed their hair after that over time. And from what I learned that I chose more than thirty verses of Abi Tammam’s poetry over what I had chosen in the past, and the reason for this is that the poetry of Abi Tamam has acquired a form that the Arabs had not known before in their poetry because of the Greek thinking methods it contained. This phenomenon did not appear in an Arab poet, its prominence in the poetry of Abu Tammam. Also, his thinking style differs from that of Arab poets. Because he is educated familiar with Greek philosophy. And the impact of this culture has colored his thinking with a color that appears strange, and this is what made critics differ in judging his poetry. So, the more the eternal of his bad, while the more the good one of the good. Whoever looks closely at his poetry finds that his poetry is closer to deep thought and that it is, in its complexity. It is not familiar to the average reader, because it covers its meanings with workmanship, until the return of his judgmental verses is only understood by grammarians, jurists, scholars and philosophers.

The ascetic movement appeared in Islam as Muhammad "PBUH", and his early followers, used to perform all or part of the night as worship and worship. Islam has set limits and conditions for its followers that relate to asceticism, such as fasting, prayer, Hajj, Zakat, and the prohibition of alcohol. However, at the same time, Islam did not forbid its followers to enjoy the adornment of God that He gave to His servants from the good things: The Almighty said: (Say: Who forbade the adornment of God that He brought to His servants and good things out of sustenance. Say: It is for those who believe in the life of the world purely on the day of resurrection. For a people know) however. The sources told us that a group of the first Muslims had taken the path of asceticism, and they were the people of the class. The first century in Islam was unique to the many factors that encouraged the emergence of asceticism. The Islamic religion was the main proponent of this movement. The ascetic movement grew in abnormal political conditions in the first century AH, as the long-running civil wars during the era of the Companions and the Umayyads, the violent extremism that characterized political parties, and what Muslims suffered from those who were saved in their Islam by some despotic rulers. Course led. To the increase in the believers' feeling of asceticism in this worldly life and its pleasures, placing their hopes in the hereafter and finding in the Qur’an and Sunnah the best directed in their ascetic life. And they stood indifferent towards the rulers at the time. But the ascetic movement gradually became strong and violent and spread in all parts of the Muslims. After the ascetic movement was purely religious at first, some Sufi elements entered it and eventually turned into the oldest form we know of Islamic mysticism in the third century AH and what follows. The Khurasani asceticism played the main role in the growth This free ke. The organizers of the ascetic movement in Khorasan were among the most famous Muslims of pious Islam, according to the Hanafi school of thought. The movement won the strong sympathy of the rulers and blessed some of these pious people with administrative and religious positions, such as the presidency of cities, the judiciary, and the sermon, and others ascended to these jobs as well as abstained from the worldly life and its possessions, and turned their eyes towards the next and placed their hopes in it. From asceticism in Khorasan in the second century AH, flags that influenced the ascetic movement emerged, and among the most prominent of them were: Abraham bin Adham al-Balkhi and Abdullah bin al-Mubarak.

It became the word economics in the present era. It is a frightening thing to crouch on the presence of people and direct them as he pleases, not as they want .. And evaluating the economy and putting it in its place must occupy it in the field of human life. It has become very difficult .. as long as this sector is the most sensitive sector. And the most close to the existence of direct and tangible man. Positivists will give it a value greater than its real value. And they create a space for it much more than its real area. And this miscalculation of the economy continued to grow and inflate until it reached the owners of the materialist school. To say that it is the only inevitable in human history. And he is the only one who controls the making of the existence of people and the shaping of their destiny ... As for who controls him and who makes him move from stage to stage. It is configured to configure. They say that his self-dynamism and his forced movement are what moves him through these stages and formations ... and man, man, is nothing but an age in the great wheel of the economy that rotates and revolves, and it is imperative that man rotates with it, speed and slow, depending on the nature of the existing existence. And soul? And will? And the mind? And social values ​​and self-desires? And human ambition .. Where is it? They answer that all these are nothing but temporary results or images reflected in the mirror of the economy that surrounds the universe from its four diameters !! The succession of Omar bin Abdul Aziz is nothing but an example from the witnessed history to respond to this erroneous assessment .. Two years and five months during which Omar was able to show the world how the Muslim official can direct things and events as he wishes. And to move the experiments of history in the direction that is cooled ... and to set the values ​​and scales for all things, assets and activities that God Almighty has prepared for man to be happy and develop. And it accords with the laws of the universe. Omar looks in the field of economics. He sees in people's economic life and their material organizations only one aspect of expressing the extent of the responsible person's ability to uphold the values ​​of truth and justice and the extent of his detachment in the struggle for these values. Or the human behind self desires. And interests close. And the fleeting pleasures, in which our thought of truth and justice are lost ... and then the restoration of matters in this field as in other areas - we will be realized as soon as the official commits his responsibility ... and his impartiality, nationalization and his dedication in order to achieve these values. And chase after injustice and wrongdoing represented by exploitation, oppression, control and enrichment at the expense of others. And adulteration to those with authority ... and many other internal motives that push people to form the economic system in the way that these desires and these privileges are dug for him.

If you search for the flourishing of Arabic literature, then you should only read the poets of the third and fourth centuries of the Hijri. I am only afraid that you find your desire in the poetry of Muslim, Abu Tammam, Al-Buhtari, Al-Mutanabi and others, and if you want to win a fertile critical movement, then read what the critics provoked about the poetry of these people. Only find what you want in what the critics have occupied themselves from the third century AH until this day. I do not see a more fertile, more wonderful, or broader movement than that which was evoked by the poetry of Abi Tammam. The poetry of the Islamic man was occupied just as he occupied his Maghreb and writers and critics were busy studying this poetry and the result of that was a fertile critical movement that had not been witnessed in all eras of literature before. Hence, Abi Tammam's poetry was the subject of a critical movement whose reverberations still reflect the opinions of the critics, from the third century AH until our time. And while the history of Arab literature has preserved, since that era, a huge critical product that was stimulated by the doctrine of Abu Tammam, this does not mean that the movement of criticism around this poetry has been satisfied with what was left of the original monetary heritage, nor does it mean that this wide critical movement has you over everything in the man’s poetry. Of the splendor and creativity of the poet, the poet’s poetry still suggests the most wonderful critical steps among the critics, and the critics still until this age find areas of criticism in which each era can add to what was previously criticized in the spirit of the same era that was on the rest of the images that before it, because the poetry of Abu Tammam hides It contains ideas, meanings and images, which makes his impact extend to the most distant ages, We do not want, here, to search for the history of criticism through the poetry of Abu Tammam, but we want to put the poetry of Abu Tammam in the old balance of currency in order to study the effects that he left in that criticism and to get to know the man’s doctrine through that wide critical movement raised by his poetry. Any modern study of Abu Tammam’s poetry must, in our opinion, take into account two very important points: The first: the culture of Abu Tammam, which relates to philosophy, logic, theology, history, and other things that have been reflected in his poetry, but rather the face of his art in many cases. It helps us in the fairness of the man, which he stirred around him by the critics of his time. And for that, they disputed and devalued his poetry. And the second of them: to understand the spirit of the era in which Abu Tammam lived, to see if his poetry was compatible with the general literary trend that scholars, writers and critics were leading. This point helps us in judging those who criticized his poetry, so they disputed it in his doctrine. Regarding this aspect, it is known that the most critical people in poetry are the narrators and linguists, then the poets, and they were more than they do not relate to modern culture, so they hated hadith on this basis and loved what related to the pillar of Arabic poetry and their influence on what is related to the pillar of philosophy and modern culture. They monitor their poetry to see to what extent these poets were subject to poetry rules and rules The language ? So if a poet deviates from these rules, he becomes in their view out of their way and his poetry becomes an anomaly, indicative of the taste and manner of the times, and in such a case the poet becomes a target of contention, and his poetry is exposed to criticism and insult. In general, all the ancient critics of linguists, grammarians, and narrators did not like the poetry of what came out in the spirit of the times, and they did not accept what was revealed about the general gourmet who uttered and used it, and from here, their opponents felt that Abi Tamam, who undoubtedly had broken the cordon they adopted Mainly to their taste. And he came out with what they were accustomed to from plain and printed poetry, understood without actions of thought or stress of the mind, or its cloudiness to the depths.

The theater was associated with a special perception among some writers that it was an Arab art that spread in Europe through Andalusia and then weakened until it faded in the Arab countries, then they took it back from Europe, and this perception does not stand up to research, as Arab sources did not provide us with evidence of the existence of theater in the Arab and Islamic society If we take out "shadow fiction" as an integrated theatrical work. What concerns us from this perception is their acceptance of the theater as an Arab heritage that they want to restore again, and the consequence of it in their concept of the theater’s function is to calm it down towards a limited purpose, which is that it is one of the biggest factors in transmitting wisdom and literature. The play is magnified for them as it gives him wisdom and advice. And they made the characters of the parades symbols to symbolize this purpose, that the theater. In its original sense. New art. He entered the door of our civilization in the modern renaissance that followed the French campaign against Egypt. And if we want to talk about theater as an art that has its origins and literature, we must omit from our conversation the colors of popular cabarets that may contain similar to this art but differ greatly from it. There must be a precise definition that allows us to distinguish this art from other popular entertainment colors, such as the shadow fiction, the qurah goz, and the works of imitators and popular poets. Such colors are not included in the record of this art, even if they contain some of its formal elements. The theatrical image was not completed in the Islamic ages in Arab literature. The presence of the roots from which theater developed in Europe is clouded. I found markets in which poets contested sermons and poems in certain seasons, and these are the rituals of Hajj that represent the memories of Ibrahim Al-Khail and the life of his wife Hajar Umm Ismail. And the Arabs used to perform these rituals during ignorance After that, Islam recognized it as the rites of Hajj, the Sacred House of God.

Romance is not a literary doctrine. As much as it is an expression of a psychological condition. Born by human revolution against all restrictions. I am not among those who see that any literary doctrine ends when another literary doctrine is established, so this remains and that goes. Because none of these doctrines is born and developed by psychological, social and political conditions. It never ends as long as there are souls feeling and moving. And it goes through the same conditions that others go through before. Rather, it is an expression of a certain literary doctrine in Bibi, an expression of the conditions in which he lives. Affects. And is affected. And the literary case is then according to a civilized and humanitarian dictionary that is repeated over the days and years. And if romance was born in France two centuries ago. It is because the political conditions. And the terrible defeat that led to the crushing of the French psyche was the factor that moved the souls of poets and writers to express within this literary doctrine that rebelled against all the restrictions that the classical doctrine was invoking, so the hope that the French people dreamed of was no longer a mirage after the defeat of Napoleon the Great. His dreams were a mirage that does not end with his reality. Hence the expression of poetry from the human self, with all the harsh psychological conditions involved in this self. It is the hope of salvation from thinking about a human setback. And losing his great hope. And the owners of this doctrine did not see dressing up with words. Neither in the choice of expressions, nor in this system that is exquisite in the systems and the tendency behind artificiality is nothing but a reactionary stage in literature, which must be replaced by a literary doctrine that is not bound by restrictions or boundaries. All that distinguishes it is that the poet is free to catch the word. And choose meanings. And free to express the human soul, which, during these circumstances, became a necessity for diving into the depths of literature and art. Hence, romance was an advanced literary stage, which came on the ruins of classicism, but this does not mean that romance remained alone in the field, as symbolism soon came to revolt on this revelation that characterized Romanticism and saw symbolism in this ambiguity, which is one of its best signs of measure. It is measured by art and poetry. Because, in her opinion, disclosure is nothing but a failure to express profound expression that the helpless cannot know.

The march of struggle which the working masses have waged throughout history proved that the basic goal of any revolutionary movement is to overthrow the old economic and social structures. Feudal or capitalist ones. And replacing them with new structures based on socialism and popular democracy. These revolutionary movements are characterized. Habit . In particular, a behavior that has a deep and important foundation and a faith committed to the idea of ​​the class struggle as the main engine capable of mobilizing and directing the masses for the sake of the continuation of the revolution and the preservation of its gains. This behavior is the only guarantee that prevents the absorption of the toilers revolution by the privileged or the opportunists. It also prevents the deviation of the principles of the revolution behind slogans usually raised by some of the bourgeois elements that were not able to during periods of struggle. From turning against its class reality, liberating it from it, and joining with the march of the toilers. At the same time we stress that the behavior of the revolutionary fighter must be characterized by a deep awareness of the nature of the class struggle waged by the toiling masses. We also affirm that this awareness must be based on an analytical understanding of the historical roots of each of the structures that the revolution intends to overthrow and change. Thus, it is easy to understand the roots of the reality that the revolutionary masses live and struggle with, and have the means to embark on sound and broad steps towards a better future. Based on this, I will try here to shed some light on the struggle that the toiling peasant masses lived in in Iraq in its middle ages.

The peace in which we have lived since the end of World War II, cannot be interpreted as a phenomenon in which human society was able to get rid of the war entirely or the possibility of its occurrence, as the tremendous development in nuclear weapons and their systems, especially the mutually destructive potential of the two great countries. It did not lead to the belief that the war denied itself. The war was, and will not be equal to, social systems, even if some countries claim their peaceful tendency - as a model for one of the ways of dealing between them in international relations, and force in turn will accompany the war on the basis that it is the basic tool that states resort to to achieve their goals and protect the national interest in the event of failure of the roads. Other peaceful. And the war of which mankind has not known any previous experience: general or limited nuclear war is not intended to destroy the offensive tendency of the enemy by destroying his military ability to resist and forcing him to submit to our demands. Rather, the goal of a general nuclear war is to destroy the civil, human, social and economic foundations of the enemy. Among the nature of the war that is being talked about is that it does not distinguish between the parties concerned and others, and does not adhere to moral rules and international custom even in declaring war, because it is based on surprise. Among the radical phenomena in international relations during recent years is the case of emphasizing the nuclear destructive capacity of the superpowers, the Soviet Union and the United States of America, and we find these countries seeking with all their technological knowledge and a scientific and economic base in order to multiply and improve their destructive capacity, and therefore they took weapons. The various nuclear systems in terms of type, range, weight, and systems are accumulating horizontally and vertically, and it has become difficult to reduce the perennial danger and threatening the human entity and the difficulty of reaching international agreements and measures that reduce the risk of a general nuclear war. If not completely remove the risk. In political and strategic circumstances like this, we see many countries seeking by every means to join the group of nuclear states, and it is strange that we find many asserting that their security is maintained by increasing the level of risk ... In the name of security, states continue their nuclear tests. In the name of security, hydrogen weapons must be manufactured, and in the name of security every lethal and destructive weapon must be developed, and in the name of security we must challenge one another .... Thus the situation becomes more dangerous.

What did the Noble Qur’an do - since it came to the heart of the Messenger, may God’s prayers and peace be upon him, it spewed life and light into the souls, hearts and minds of people and dispelled the darkness of ignorance, delusion and blindness around them, and opened before them more useful knowledge in various aspects of life, especially the cultural aspect of human life, where the Qur’an meant The generous one takes great care in all judgments and directs hearts and minds to seek knowledge and make it an obligation on every Muslim man and woman, so that among the fruits of this care was the many compilations and the many dictionaries and books of literature that are not limited to, whether what is a thousand in the past or what a thousand and composes in the present or future This is in addition to the classification and authorship in the sciences and other knowledge that the Qur’an had the merit of taking the lead and directing in the advancement of man to research it and adding new to its theories and rules whenever the sun shines one day on the sons of man .. This noble book drew the attention of Arab scholars and writers to seeking knowledge and research Even if there was no scholar or literature, but the basis of his first culture was the Holy Qur’an that he accepted in his youth and youth, preserved and studied his verses, deducing from them the provisions and legislations, even if it seemed to him to go to another scientific point and not excise R on the Noble Qur’an and its sciences, he turned to what he wanted, making use of that sober foundation, which straightened his tongue, refined his spirit and manners, and taught that seeking knowledge is an important obligation and that there is a big difference between knowledge and ignorance. The Almighty said: “Are those who know equal and those who do not know? God is one of his scholars worshipers ». Indeed, the first verse was revealed to the greatest Messenger, may God bless him and grant him peace, “Read in the name of your Lord who created. Created man from clot. Read, and your Lord is the Most Generous, who knew the resurrection of man, what he did not know. That is why every researcher contemplating Arabic arts and sciences in particular had to expect to notice the impact of the Qur’an and hadith in these arts and sciences. Rather, this effect may have formed in the numerous books the important basis and the main logic of authorship and research. This appears in the purpose of the book, its topics and the method of its research, as well as the biography of its author and its culture, which is based mainly on the Qur’an that is narrated from its sweet and slender aid that never expires and is inexhaustible.

The great success achieved by the University of Mosul in its excavations in the northern wall of Nineveh and its discovery of the Adad Gate, which is considered the most complete Assyrian gate discovered so far. The clear impact on pushing the university to expand its activities in the field of archaeological excavation and maintenance. Their contribution to uncovering the original civilizations of Mesopotamia and introducing the observers to the progress and prosperity of these civilizations in various scientific and cultural fields. Therefore, the university decided that Hina, affiliated to it, should study sufficient archaeological sites in the region and choose the appropriate ones from both sides: practical and scientific for her future excavations. The site of Shrikhan, "Sherif Khan", which is approximately eight kilometers away from Nineveh, was chosen. And less than this distance from the university center. We believe that the site contains important monuments of the Assyrian city of Tarpo, which were mentioned in a number of late Assyrian cuneiform texts. Also, the archaeological finds scattered on the surface of the site indicate the importance of the site and its containment of late Assyrian antiquities. As well . The proximity of the site to the university center and the city will make it easy to control and supervise the worker and train the students of the archeology department on excavation and maintenance work during the hours prescribed for them in the curriculum. In addition to these reasons, there has never been a large-scale scientific excavation at the site to reveal this city. And its plans correctly. After selecting the site, the Directorate General of Antiquities was contacted to obtain its approval for the University of Mosul to excavate the aforementioned site. The directorate has agreed. Thankfully. Upon request and expressed its full readiness to cooperate with the university in this field. The university granted a license for exploration on 9/1/1968.

The memory of Abu Tammam aroused a curiosity for me, and I wondered about the state of language and literature in England during the period in which this Arab poet lived. Such a study complements other studies on Abu Tammam and his era. And it makes us see this poet in a wider context. Thus, we can balance him with others and give him his full rights. As expanding the horizon of view would make us see things in their true dimensions, and help us to turn them into an objective scientific study.

This research aims to study the settlement of the petroleum refining industry in Iraq, by applying the industrial geography approach. Interest in studying the geography of industry is increasing in many developed countries of the world. As a result of the development of geography first. And the increasing prestige and importance of the industry second. Accordingly, there is nothing wrong for the geographers of Iraq to contribute to the study of this new vital topic in order to establish its foundations and principles and to lay the rules for it. It is true that the geographer is not a maker and there may be little or much industrial culture available to him. However, it can deal with many aspects of knowledge, including industry. Processing Geography based on analysis and synthesis. In light of its interconnected and interconnected relations with the region of its settlement and with the relationship with other regions, then linking the facts to give the full picture of the region through the different distribution patterns. That image that expresses the viewpoint of geography.

His name was Habib ibn-Aws, a celebrated Arabie poet and anthelogist in the golden prime. of the 'Abbāsids. He was born in the second half of the second century of the Hejra, in either 188/804 or 190/806, in the small town of Jäsin, between Damascus and Tiberias. He was the son of a christian

The Moallakat, or the "Seven Golden Odes", or the "Suspended Poens", had a long history of translation and probable influence on English poetry. The Seven Poens are the nost fameus survivors of a vast nass of pro-Islanie poetry and sone of the most valued poens in Arabic literature. They are pastoral, elegiae, and panegyrie in moed, representinE pictures of Bedouin life, and arranged in a convontional order. The poet starts by hentioning the ruins or deserted dwelling place of his beloved, or by picturing her departing caravan, Here, he commonly cives To description of a horse, a camel, or a gaselle. this he links the erotie prelude, the violenee of his passion and the beauty of the lady. This prelude might consist of varicus love episodes.

As for Abu Tammam, he is the Lord of Maan. And refine the door and mind. He witnessed him in every innovative sense. He did not walk on a trail. He is not defending the status of strangers in which he emerged on the strike. I practiced poetry every first and last. I did not say what I say about it except for excavation and pitting. Whoever preserves a man’s poetry and reveals his mysteriousness and is satisfied with his thought of his own will obey him. And his saying in the rhetoric was what Hutham said, so take from me a wise saying and knowledgeable, above all who is knowledgeable and knowledgeable. He asked me to contribute to writing on the authority of Abi Tammam. And when I was warming all the hospitality in the cooler, approaching the most intense demand for its effects, keen to ensure that he fulfilled his rights and publish his views, it was imperative that I include the opinion of the cooler in Abi Tammam and the poetry of Dr. And I would not make a bucket among the buckets following the example of the cooler, in order to destroy what we ought to have from the poet’s right to possess his poetry and to captivate the hearts, including a ceremony of wonderful speech, his sophistication, good meaning and elegance, the genius of thought and his splendor, the sweetness of style and its splendor. And the majesty of imagination, its intensity, the accuracy and quality of photography. And Mustafa word and Naira. So he assumed a supreme position that did not condemn her, and he had a status in the souls that were not high. And I am not extravagant in saying if I said: that Aba Tamam is that naughty man who shakes it on the one who threw him. His poetry has become unclean, with wonderful luster that has not been converted into before.

Despite the great number of what history tells us about the many invaders and great conquerors, it does not mention an invading nation that stirred terror and fear throughout the known world at the time, what provoked the Mongols in their rapid march that swept in a short period of time most of Asia and parts of Eastern Europe. The following article. In reality. It is only a brief account of this horror and fear that dominated the souls of people - at that time, for example, with what contemporary historians recorded for the events of this invasion, as well as the historians who came after it. This terror provoked by the Mongols was not limited to the Islamic world, as they swallowed up most of its parts in Asia and destroyed and occupied its largest cities and capitals. But it went beyond to Western Europe. Not to mention the East, where they arrived with their invasions and sabotage Hungary and Poland. We are not. Here . About the history of the Mongol invasion, as it has been discussed in detail in several volumes, but we will deal with the methods of the Mongolian invasion of Islamic countries in Central Asia to see what caused people to be terrified of them. And what this horror is justified is that it was only a horror stemming from the minds of historians who recorded the events. And they recorded this fear and horror?

Karamiyya - at the beginning of the eleventh century AD - reached the apogee of its greatness, as a religious sect with wide influence among the poor of Khorasan, especially the peasants, who became a solid pillar of Sultan Mahmud of Ghazni (988-1030 AD), who was looking to extend his conquests in India. Assigns the administrative positions in his country, especially the city leadership, to the notables of the country. And he resorted sometimes to granting these positions to the leaders of the Muslims, who had a wide popular influence among the population. Thus we see that the presidency of the city of Nishapur - the capital of Khorasan - assigned a period of time to Abu Bakr Muhammad, the leader of the dignified community that Barthald described as ascetic and piety (Pietistic). Let us say that Khorasan witnessed a social, religious and political revolution in its hands: it lasted for nearly a century. The founder of this sect is Abu Abdullah Muhammad bin Karam bin Araf. He was born in the year 805AD: in the village of Zaranj in Sijistan: on the authority of an Arab father from the Nizar tribe. He left Sijistan in his youth, and traveled in the Jordan Valley and Rajasthan And the outskirts of Khorasan. They spread his principles and teachings. Announcing his disagreement with both Sunni and Shiite sects. Then Balkh introduced, and his meetings increased there with the ascetic Ahmad ibn Harb, where he took a step back from him. Then he studied the hadith on Ibrahim bin Yusuf al-Makiani, and soon he left Balkh to Saraw, and he narrated there on the authority of Ali bin Hajar, then he studied hadith in Herat at the hands of Abdullah bin Malik al-Sulaymani. And after he crossed Makkah five years from 844 to 849 AD, he locked back to his home in Sijistan, passing through Jerusalem and Nisapur. Upon his arrival, Sijistan sold all his possessions and showed asceticism, devotion and austerity. A group of villagers fascinated him, but the people of Sijistan hated him and stood in his way, and sought to kill him. However, its owner was afraid to do that when he saw in Ibn Karam of the imaginations of devotion and austerity, and was satisfied with his exile to Nishapur, where he began to preach the farmers and spread his principles of anthropomorphism and metaphor, so many followed him.

Among the goals of the University of Mosul since its establishment was to participate in reviving the ancient Iraqi heritage from it and Islam and to show the world some of what our original civilizations have reached in various scientific and technical fields, similar to international universities, and to achieve this goal, the university has conducted a detailed study of all archaeological sites near the city of Mosul and signed Its selection of the Assyrian city of Nineveh as the first location for its scientific excavations because of this city’s great historical importance and wide international fame. The Ministry of Culture and Guidance at that time and the Directorate General of Antiquities approached its readiness to participate in the field of excavation and scientific maintenance in the city of Nineveh. Iraq The university granted, for the first time in Iraq, a license for exploration and maintenance, and began its work on the northern wall, the city of Nineveh, where it expects to unveil one of the gates of the Assyrian city on 9/1968 The University Prospects Authority was formed in addition to the author of the article as head of the commission. From the Messrs: Mr. Adel Negm - Master of Archeology from the University of Baghdad Mr. Farouk Nasser is a graduate of the Faculty of Arts - Archeology Branch Mr. Ismail Hadi is a graduate of the Survey Institute in Baghdad. Mr. Hashem Ismail is an artistic photographer, Dirar Al-Qadr, a graduate of the Academy of Fine Arts Mr. Adel Negm Abbou joined the authority due to the resignation of Mr. Ismail Hajjar, a month after the excavations began. The surveyor Mr. Ismail Hadi also joined the members of the commission due to the withdrawal of Mr. Tariq Saeed. The Directorate General of Antiquities at the Excavation Authority was represented by Mr. Abdullah Amin, attached to the Mosul Antiquities Inspectorate, then Mr. Manhal Jaber, an attachment to the Mosul Antiquities Inspectorate. The encouragement of the presidency of the university and its interest in the excavation work carried out by our commission had an effective impact on the completion of the bulk of the work at a time that is almost standard and on sound scientific foundations. I do not find myself talking about the university’s work in this field except for the scientific and administrative assistance provided to us by the College of Arts The Humanities Commission at the time, in the University of Mosul, especially Dr. Public archeology and the members of the Museum of Civilization and Science at the University of Mosul for the sincere efforts they made in order to preserve the accuracy and regularity of the work on solid scientific foundations, and I sincerely hope that efforts will be combined in the near future to uncover and maintain the buildings of Nineveh to show them in their original appearance.

Much has been written and will be written about the fall of the Abbasid Caliphate and about the Mongol’s occupation of Baghdad, as this event has dangerous effects on Islamic-Arab history on the one hand and on world history on the other hand, and despite the importance of this event, it has not been studied in sufficient detail so far on the abundance of what is available We have preliminary information about him. The weakness and fall of the Abbasid state was not the result of his time or the result of the Tatar invasion alone. But the weakness of this caliphate was far from historical roots, and some of the caliphs made praiseworthy efforts in order to strengthen the entity of the Abbasid Caliphate, such as Al-Nasir al-Din Allah, 055 - 12, he and his grandson Al-Mustansir 190 - 640. To bring life to the shattered bonds of this state, as internal disputes between religious sects were ravaging them internally, and their external control over the rest of the shattered Islamic world - was only nominal. The concern of the Muslim princes was to obtain tradition from the caliph in exchange for the name of the caliph being mentioned in the sermon and in the track, indicating their subordination to him only outwardly, and their obtaining the tradition was in order to prove the legitimacy of their rule in the eyes of their subjects. And the continuous internal unrest in Baghdad had exhausted the powers of the state and worried them, and directed the caliphs' attention to the inside rather than directing their attention abroad, which made its collapse inevitable. And the next article will not address the causes of the fall of the caliphate, as the author has dealt with this subject in detail in an independent study that will be printed soon, but will focus on the war operations that the Mongols carried out in order to occupy Baghdad. And a study of the Mongolian military strategy and the arts of mobilization for them.

The most hostile people to Arabs and Muslims did not dare to deny the merit they had in bringing the whole world out of the darkness of ignorance into the light of knowledge and knowledge. The language of the Arabs and the character of the Arabs and many of their shame have remained inherent in life in Andalusia. In all its cities throughout their rule of it, after their evacuation from it for a long time, and in the first centuries of the conquest, the Andalusians became active from their minds and followed the flag, turning it back and adding to it. And they were fascinated by the Arabic language, so they made it their language. Historians have mentioned that Mengeesh Al-Fateh had no women. Therefore, it was necessary for his men to concealment, abandonment, and abuse from among the defeated. Hence the communicative language that can be imagined. Especially in the first generation of the sons of those Andalusian women. But the classical language was the language of writing, public speaking, and education. The concern for its safety led them to put books in the tune of the public, and fix what is full of mistakes. And from those who wrote in this art, our friend Abu Bakr Al-Z Baidi - may God have mercy on him -. And the Islamic conquest in these countries left scientific journeys that statistics cannot count and their fate. But most of this travel has passed with the events of time, and nothing remains of it except the memory that admires the researcher. It also provokes a feeling of dulling pain. Which may be mixed with a ray of hope in nail something. The scholars of the East and their sciences, for example, were the highest stubbornness of Andalusians, so if they praised one of them, they likened him to his analogous scholars of the East.

The story is not extraneous to our Arabic literature, but has existed for a long time and was known in the pre-Islamic era as the war of felon, al-Ghubra, and the day of immorality. These stories were interesting and the subject of the admiration of the Arabs in their evening and summer, not to mention the many stories of passion that occupied the councils of people and had a lot of admiration, such as the story of the thankful sieve and the stripped husband of al-Numan and what was between them of the relationship. The Arabs knew stories dealing with the mythical interpretation of life and creation, so they told stories about the emergence of the world and about Adam and his descendants, and about the emergence, languages ​​and their plurality. On the Arabic history, as they imagined it until Islam, which we find in many books, such as the book Al-Teijan by Wahab bin Munabbih. The storyteller was sometimes quoted from other nations, putting these stories in a pure Arab form consistent with the tendencies of the Arab and his taste, in addition to the fact that the Arabs in the pre-Islamic era had preserved many stories about the Persians: they used to tell them in their councils, where many such stories were mentioned in the biography of Ibn Hisham . The Arabic literature inherited from the pre-Islamic era much of the literature of myth and mythical stories literature as we find it in the book of the Hamdani corona and the book of the crowns and the book of news of Yemen, by al-Jarahmi and Islam did not attend hearing the honest stories but rather worked to encourage them because of the innocent entertainment and because they were a factor Exhortation to virtue and exhortation to vice. The Noble Qur’an used the story and relied on it as he resorted to the pictorial method in his stories with pictures of the event and its anthropomorphism and pushes life in it. And draws the place and its image and share it in the event.

When a community of stable societies over a particular region is divided into two classes: a ruling class and another that is governed, the state appears, and this division usually occurs as a result of the possession of a member of the community or a class of one of its classes of a factor or more of the factors of power, whether that power is a power Economic, military, or ideological, which helps the powerful group to consolidate its influence and subject the rest of society to its rule and political authority. History tells us that the state has existed since prehistoric times. Its oldest and most prominent form was the "city-state" that flourished in Mesopotamia, Egypt and Greece, and was the nucleus from which the nation-states and empire arose after that. But the legal concept of the state, as a group of individuals inhabiting permanently and in stability in a specific geographical region and subject to the organization of its affairs to a political authority independent of the rulers who practice it, was only known in modern times. The concept of the state in Greece was confined to the framework of the city-state, Polis. The Greek philosophers, such as Plato and Aristotle, did not distinguish between the state on the one hand and society on the other hand, but the state and society were the same. And when Christianity appeared and began to broadcast the saying of Christ, "Let Caesar be for Caesar and God is for God," the signs of separation between the state and religion began to appear, because the work of this directive requires that the Church be concerned with the affairs of directing religion and leave the state to take care of matters of governance and the application of laws. Had this been done, it would have led to a distinction between the concept of the state and society. But what happened is that the power struggle between the state and the church intensified strongly because the churchmen believed that they are responsible before God for directing society and the state according to the teachings of religion. One of the results of this conflict was the submission of the state at times to the ranks of the church and the submission of the church to the authority of the state at other times until the outcome of the conflict was stabilized in favor of the state.

Since the existence of man on the face of the earth, there are many things that have occupied him and many problems that have been facing him, including: harsh natural conditions, broken monsters, and his desire to survive and prepare food. These factors and others were a motivation for the human being and a motivation for him to invent and invent multiple means over thousands of years that later became solid foundations for the present human civilization. The Neolithic Age is considered a revolution in human life, as most of these methods were discovered in it, including: Pottery with the mediation of the wheel, which helped to make pottery vessels, which were used in various means, including: preserving food, cooking, storing grains, cooling water, or using it in religious rituals and gifts. Al-Dafafiyah because pottery vessels are lightweight and easy to manufacture when compared to the stone vessels that humans used in the beginning. Pottery vessels varied and varied in shape, decoration, method of manufacture, and materials from different ages and factions, so pottery became an important evidence that takes among archaeologists to determine the archaeological sites and their times. I am not extravagant if I say: that this industry has assumed a high position in the Islamic era, because the pride Muslims were not imitators but rather developers and innovators. The Excavation and Archaeological Maintenance Authority of the University of Mosul has discovered the Bashtabiah site, a variety of forms of pottery vessels, such as jugs, large pillows, saucers and saddles. Whereas the large ornate granules were the most important of the discovered types of their shape, precision of manufacture, selection of material, implementation of decoration, and the multiplicity of its forms. We have chosen it as a topic for our research in order to reveal an important aspect of this industry in the city of Mosul. In addition to the clarity of the study, we decided to divide the research into several points that took the foundations of the research, namely: the material, the method of manufacture, the general shape, then the subject matter, in addition to an analytical study of the types of decorative elements and methods of their implementation. Finally, the discussion of the history of these grains to guide them to their approximate time.

On the eighteenth of Muharram of 656AD, Baghdad was attacked by the Tatar forces led by Hulagu, and the commander of the Abbasid Caliph was forced to retreat with his tiny army to the heart of Baghdad, and a number of people infiltrated fleeing to Hilla and Kufa, and during the siege the people of Hilla sent an Alawite delegation to Hulagu to petition him that They appointed a shipment, so he answered their request and sent both "Khan Bu Kulah" and the Emir "Bajali al-Nakhjwani" then the Tatar prince followed them "Buqa Timur to feel the pulse of the people of Hilla, Kufa and Wasit and stand on the extent of their loyalty to the Tatars, and as soon as the Tatar delegation arrived at the outskirts of Hilla until Its people went out to receive and set up a bridge on the Euphrates, and announced joys at the arrival of the Tatars, and when Timur saw their welcome and sincerity, he left Hilla on the tenth of Safar, heading towards Wasit. Soon, the Tatars subjugated most of Iraq in a short period of time, after they had killed and decimated a large number of its inhabitants and destroyed large areas of the sites that confronted them. Most of the Abbasid family members were also killed, except for some who managed to flee and survive. It can be said that the serious resistance to the Tatar invasion between the years 656-660 did not take place except in the eastern side of Baghdad, and in Arbil, Wasit and Mosul. Thus, we find that the city of Hilla did not show any resistance to the Tatars, and it was not followed by burning, vandalism and demolition in a little or a lot, just as other cities and sites were affected, and then this city can be considered in terms of its general plans a continuation of the era that preceded the Tatar control, and that the sources that describe Mixing al-Hilla in the previous period, this must give an explanation in the plans at least - for that city in the next period as well.

A researcher in Arabic literature often notices a multiple picture of the cohesion of Arabic sciences and arts with the sciences of the Noble Qur’an and the rulings of Islam in various aspects of the individual’s life and society. And its judgments and its dissemination in the minds of writers and scholars have many aspects of consideration and contemplation. Different branches of knowledge and history of Andalusian literature as a core Arab literature in its subjects, methods and vocabulary did not deviate from this rule. Rather, it expressed an honest expression and started from it in most studies and research that dealt with aspects of Andalusian culture in eras. In view of this, everyone who studies this literature or studies one of its aspects should expect the emergence of a strong link between Sharia sciences and Arab sciences and the multiplicity of images expressing the nature of this relationship. .. Perhaps the image of combining jurisprudence and literature is one of the most prominent and most prominent images in the history of Andalusian literature, so that the researcher hardly proceeds in tracing the writer’s culture until the basic lines and first rules of his culture that made his personality become clear to him. A picture of a jurist, an eloquent, eloquent, strong-spoken man, dealing with matters of literature and its arts, in addition to dealing with Sharia matters and the requirements of jurisprudence and the judiciary. However, it goes without saying to mention the existence of these images in the East, as a quick look at the biographies of the eastern jurists and their eloquence of the tongue and the strength of their statement, with abundant knowledge, broad jurisprudence, knowledge of legal rulings and regulations, the ability to deduce and issue fatwas .. All this highlights to us these The truth is clear and clear, so that the most prominent jurists were those who say poetry, memorize it and are influenced by it, in addition to sermons, letters, etc., and among those in the East, Imam al-Shafi’i, the well-known jurist, author and author of a collection of poetry. Among them in Al-Andalus is Ibn Hazm, the well-known virtual jurist and the author of the book The Ring of the Dove in Affinity and the Thousand. In addition to his poems scattered in Andalusian and Levantine sources, even some researchers are among the most prominent Andalusian poets.

The land of Mesopotamia was the cradle of ancient human civilizations that had known the first legislations in human history. It was also the cradle of the various social, political and economic systems that played a prominent role in the understanding and development of human civilization It is known that Iraq was among the oldest areas inhabited by civilized people, but the simplicity of that person’s life and the primitiveness of his social organizations on the one hand and his ignorance of reading and writing on the other hand did not allow us to determine the exact date of the emergence of humiliation of man on the land of Mesopotamia. However, it is recognized that the individuals at the beginning of their affairs were equal in terms of rights and duties, meaning that they were following what we now call the "tribal" or "primitive communal" system. And the difficult life conditions and the great problems that were facing them with the simplicity and primacy of his knowledge. And its limitations. All of this required joint collective efforts to manage the demand for sustenance, overcome the problems that nature placed in their path, and defeat the predators that were competing with them for survival. People used to share ownership of the means of production and cooperate in the performance of the work and share the fruits of that work in those circumstances. It was not possible to achieve any increase in production that overflowed with what was required to meet the most basic necessities of life, and the consequence was the lack of investment and exploitation, as well as the absence of the consequent emergence of classes that struggle About owning surplus production.

He is Amin Al-Omari Al-Khatib Bin Khair Allah Al-Omari Al-Khatib Bin Mahmoud Ibn Musa Bin Ali Bin Al-Haj Qasim Al-Omari, He was born in the middle of Sha`ban in 1151 AH corresponding to 12 AD. It is said: He was born in 1150. And the second date is more correct. His birth coincided with the spread of the plague in the city of Mosul, and many people died because of it, as more than a thousand people died per day and then began to decrease, and the deaths reached fifty and less than that until the disease was eliminated after it lasted four months, as the rebellion began in the districts of Basra, Amir Bani Qash'am, Prince Saqr Al-Qash'ami, went out to the governor of Baghdad, Ahmed Pasha bin Hassan Pasha, with his soldiers, gathered the soldiers, and headed towards Basra. Then Saqr fled and Ahmad Pasha followed him, so Saqr surrendered and fled. And the Iraqi soldiers were seized and Ahmed Pasha seized Saqr's house, protected his family and carried them to Baghdad, and sent to summon Saqra and secure him for himself and his money.

He is Abu al-Faraj Jamal al-Din Abd al-Rahman bin Ali bin al-Jawziya. Ibn al-Jawzi was born in Baghdad, and the date of his birth is not fixed. There are stories that refer him to the year 510 AH, while others return him to the year 510 AH. Great, they respected him, albeit small, they despise him. Ibn al-Jawzi came from a wealthy family. He reminds us that his ancestors were busy “in trading, selling and buying, and that his father was wealthy and left a lot of money” “” and it appears that his ancestors had proficiently proficient in the zero trade. Therefore, we find in his first speakers in the hadith his name followed by the title Yolk. His father passed away when he was three years old, and in this regard he says: “My father died and I cannot understand it.” It appears that his mother did not care for his upbringing, so his aunt raised him and took him to the mosque where his uncle Sheikh Muhammad bin Nasser was studying, so he studied the Qur’an and hadith on him. . It is reported that he received his first lectures on hadith in the year 516 AH / 1222 CE, meaning that he began his studies when he was eight or six years old, and that he had received the first teachings in the arts of preaching from his sheikh, Abi Al-Qasim bin Ali, despite the amount that Karath received from his father, who The amount was twenty dinars and two dirhams, because Ibn al-Jawzi lived at the time of his request for knowledge, a life of dengue, so he says: “So I took the dinars, bought them books from science books and sold the Darin, and spent their price on seeking knowledge, and I had nothing left of the money. Nothing of it has never been ». It appears that the amount that he inherited from his father was quickly depleted, and then Ibn Al-Jawzi suffered what he suffered as he says: “I spent the time of morning and youth in seeking knowledge ... and I was in the sweetness of seeking knowledge from adversity What I have is sweeter than honey for what Ask and please. When I was young, I would take dry loaves with me, so I went out to ask for a hadith, and sat on the River Isa, and I could not eat it except with water. Ain Himty sees nothing but the pleasure of acquiring knowledge. ” It seems that Ibn al-Jawzi may be influenced in his opinion by Ibn Aqil, that Ibn al-Jawzi’s treatment of this issue in fact is a symptom of a problem that has long been addressed by many of those who wrote about ethics and politics, namely the fear of contact with authority and the preference for isolation.

To show what distinguishes the city-state from the nation-state or empire is that the territory of the city-state is limited to one city-state. As for the fictitious state, its region includes several cities and the villages and suburbs that follow. While the territory of the imperial state extends to include many states and territories subject to the authority of the empire. Depending on the difference in the size of the region between these three types of countries, the population census varies among them. It is noted that the population of the city-state is much less than the population of the nation-state, and the latter's total population is less than the total population of the imperial state. As a result of these differences in the capacity of the region and the population of those countries, the administrative and political systems that prevailed in them differed. While the small size of the region and the population helped the city-state in Athens to establish a system of direct democracy in it, it was impossible for such a system to succeed in a nation-state or empire, due to the region's size and the large population, and the complexity that this requires in organizing administrative life And political in the state. Therefore, the direct democracy system that prevailed in Athens disappeared as soon as it was united with other Greek city-states. It is noticed that the city-state had preceded the emergence of other types of states. And it was the first nucleus from which nation-states were formed, and then the imperial states after that. As from the union of a group of city-states, the nation-state arose. From the expansion of the nation-state at the expense of its city-states or nation-states neighbors, vast empires were formed. The emergence of city-states in the ancient world helped in the emergence and development of civilizations, as is observed for the city-states in Mesopotamia, the Nile Valley, and Greece. In addition, the social and political life that the city-states helped to provide has pushed political and philosophical thought great strides forward, which provided the atmosphere for the emergence of great philosophers such as Socrates, Aristotle and Plato, who were considered teachers of humanity throughout the generations.

We can learn about the position of the Soviet Union on international relations from two aspects, one of which is studying the Marxist-Leninist ideology on the one hand or following the actual policy of the Soviet government and its reactions in international crises, and the second is the combination of ideology and application, with attention to the apparent motives and fear that move the decision-makers. The first question that poses itself is: Is the Soviet policy in the Cold War proceeding from an integrated strategic plan or merely interaction with tactical events? Although the relationship between strategy and tactics is intertwined and reciprocal, and it is sometimes difficult to draw separate and clear boundaries, and Marxist-Leninist thought explicitly stresses the necessity of recognizing the difference in essence, strategy from tactics and strategy deals with the basic conditions and deals with the main ingredients and what surrounds it, believing that the revolution does not stop at a specific stage. Rather, it is changeable, so it accompanies it from a believer that the revolution does not stop at a certain stage but rather is changing, so it accompanies it in terms of adaptation, but it preserves its essence during a certain stage of development in the socio-economic relations of human society which is governed by certain contradictions that are dialectically consistent with the historical framework For human relations. The strategy differs from the tactic in terms of the objective you pursue. Since the struggle between the socialist forces and the bourgeois imperialist forces is an inevitable historical and dialectical phenomenon, the strategy aims at achieving the complete overthrow of the capitalist system and building a socialist society. From here it becomes clear to us that the horizon of the strategy is much welcome than the tactics, because it deals with a distant future to which developments are moving. It is necessary. In such a situation. That our strategic vision is general and based on considerations that have fundamental importance in the phenomenon, although they may be hidden in a specific period of time. And so on . Tactic is the one that deals with issues and developments in a limited time, the dimensions of which draw certain conditions and existing circumstances, such as a standard of actual force, the forces it uses, the nature of its goals, its practical methods, its system of ideas and perceptions of reality. Stalin wrote in 1924 about strategy that “strategy relates to the basic forces of the revolution and its reserves, and changes with the revolution moving from one stage to another, but remains fundamentally unchanged during a certain stage ... While the strategy aims to win the war against the bourgeoisie and the Turkic pursuit of goals Less important, because the goal of the tactic is not to win the war completely, but to win in certain clashes and battles.