Hawlyat Al-Montada

This research studies how poets finish their poems, in terms of style, and aesthetic artistic techniques in the ancient Arabic poem, in an applied aesthetic study, based on the question: How do poets finish their poems, where the poet presents the image of the poetic example, and the human example: the ideal woman, The example ruler, and the ideal man, in an impressionistic image of man, and thus the poet achieves a connection between the poem and the purpose of composing the poem, as this poem takes the nature of research in the aesthetics of composition and poetic ending, though, the impressionistic image, or he ends the poem in a picture A mindset that searches for the wondrous, amazing and unrealistic fantasy, in a second dimension of the poetic ending dimensions.

This research tries to monitor the features of rejection and rebellion in the poetry of conquest during the reign of the second caliph Omar Ibn al-Khattab, it deals first" "poetry of the founds" which expresses the longings that fill the same fighter, and the pains that bite his liver, it is always nostalgic for his homeland, and many longing for his first place, where the family, children and friends. Then traces its manifestations in the "poetry of husbands" in which these women express the intensity of sadness and anguish, the fighter may join the conqueror soldier, and his wife remains sad and miserable, pity the separation of her husband, and the pain of separation. As well as in wahts called the "poetry of fathers", through which it is clear that the authority used to plunge young people into wars when they were young, leaving behind weak fathers, who feared for them and wept for them. Second: The poetry of grievance against governors, workers and commanders of soldiers, and this style of poetry records the grievance of people in general and fighters in particular, and their grievances from those who did not do them justice from the governors, workers and leaders.

Exile literature represents a phenomenon deeply rooted in the literature of nations. This type of literature has various causes, including the subjugation of these societies to colonial experiences, the occupation of their lands, the control over their resources and wealth, in addition to the dominance of oppressive regimes and governments that compelled their citizens to submit
to their political conditions, forcing individuals to seek refuge in other nations and places beyond the borders of their homeland.
The exile can be defined as an individual torn between a state of longing and an obsession with the first place, unable to make the decision to return-a profound sentiment only truly understood by those in exile, including poets and others who have long stayed away from their homelands.
The experience of the poet Saadi Youssef is rich and painful at the same time because he lived in exile for more than forty years, and the poet's awareness of this is clearly reflected in his poetic text about exile. It is far removed from its primary connotation of distance' expulsion' and alienation from the intimate place (the homeland). Instead, it is an awareness of its profound connotation, which is the poet's denial of his essential truth: his human agency, through which he realizes his language and his enlightening, intellectual, and social role'
The dualities (homeland/exile), spatial and temporal poles dominant (connection/separation), (presence/absence) have formed in the poetic texts of Saadi Youssef'

Orations represent a read messages the aim of which is to deliver a certain idea to the recipient to achieve persuasion. The orator follows certain strategies in addressing the audience in order to affect them and stimulate them. This research aims to explore the continuous pragmatic communication that Imam Hussain focused on to convey his intellectual ideas about the truth of Ahl Al-Bayt (peace be upon them), their effect on drawing the guide lines of the true Islam of Mohamed (peace be upon his), and their legitimate right as the rightful rulers of the nation of Islam. This research aims to explore oratory samples of Imam Hussain and analyze them according to modern pragmatic techniques to reach the pragmatic meaning that Imam Hussain attempted to achieve.

Repetition is taking care of something and it is necessary to repeat it again and again in order to prove it to the recipient, and it is one of the stylistic characteristics in the literary discourse as a deviation from the normal language that resorts to mentioning the matter once, and the repetition and repeating the matter constitutes a dominant musical tone that takes the complexes of the mind and heart of the future to him and breaks the pattern. The familiar into an unfamiliar pattern, but it is desirable and loved, and it may break the horizon of expectation. These matters in their entirety are like stylistics in its purest form, and education is moving things to the direction of their perfection and removing their shortcomings by abandoning vices and cultivating virtues. These matters require repetition and repetition to establish these perfections and develop the aspects of the human personality at its various levels: spiritual, mental, physical and its dysfunctional dimensions: doctrinal, moral, and legislative, contemplation of the Creator and the creature and others stylistically.

It appears from the inscription texts and drawings that they left us with the Thamudians. The Thamudians practiced economic activity in all its forms, such as hunting, grazing, farming, industry and trade, and excelled in this activity, as they documented this in many inscriptions and drawings that indicated that. Ship fees and this indicates that they have mastered the manufacture of ships and their practice in commercial activity, especially sea trade.

The Jewish powers in the Levant were one of the influential controls that appeared in the Levant during the Greek and Roman rule, where many of these forces, regardless of their names, carried out numerous revolutions and rebellions.

This research studies the position of the government of Abdul Karim Qasim (1958- 1963) on the commercial sector in Basrah city through expanding ports and supporting trade relations with socialist countries, the new government sought since the first year of its life to support the agreement on economic and technical cooperation between Iraq and the Soviet Union in 1959. The terms of the agreement stipulated the development of means of maritime transport and the promotion of foreign trade movement and support the import and export operations through the port.

The Scotsman of Montgomery Watt (1909-2006) referred to English Orientalism. Watt was a professor of Arabic and Islamic studies at the University of Edinburgh, knowing that at the beginning of his life he worked as a priest in the Scottish Church. Watt presented many studies centered on philosophy and ancient history Moral philosophy, the biography of the Prophet Muhammad, may God bless him and his family and grant him peace, the course of the Arab Islamic state from the era of the Prophet until the Rashidun, Umayyad and Abbasid caliphates, the arrival of the caliphate authority to Spain and North Africa, and the impact of this authority on Christian European countries in general; Trying to employ his explanations on this history, which is characterized by the characteristics and attributes of an impact on the emergence and nature of the Arab Islamic state, and therefore the title of our research was about the impact of the characteristics of the use of the Persians as writers and ministers in the Abbasid state, and this topic is one of the most controversial topics according to tendencies and orientations.
The research was divided into three sections. The first section was concerned with the characteristics of the administration of the Arab state before the Abbasids, i.e. in the era of the Umayyad state, and how the Persians penetrated the joints of this state, while the second section was concerned with the reasons for using the Persians in the administration of the Abbasid state and their preference over other constituent elements of the Abbasid state. The third is concerned with the results of using the Persians as writers and ministers in the state and their struggle with the authority of scholars and men of religion and the results of that in general on the Abbasid state and Watt’s reading of that, which came somewhat brief, especially with regard to nomenclature, so his writing was a documentation of the history of ideas and not of people.

The principle of economic equality is the core of the international economic system for the Far Maghreb, which was approved by all the treaties that were signed between the Far Morocco and the major powers, especially those that established the status of a privileged state. These principles prevented France from taking exclusionary economic measures in the Far Morocco, which conflicts with the interests of the Department of Protection. French, with the growing interests of the major powers in Al-Aqsa Morocco.
Also, the financial aspects are the basic pillar of the economic aspect in capitalist society, so the colonial capitalists have actually become the masters of the Far Maghreb, and this is due to the victory of imperialism, which put developments in the service of economic interests and also that foreign capital has priority in exploiting the industries in the Far Maghreb, in addition to developing The industrial structure of the Al-Aqsa Maghreb, which is mainly related to the available labor force. Statistical indicators indicate high unemployment rates, due to the loss of agricultural lands, as well as seasonal job opportunities, due to the repercussions of World War II 1939-1945 on Al-Aqsa Morocco, which caused the loss of many lands. Agriculture, and the closure of many mines in Al-Aqsa Morocco. There are also no plans in place to coordinate economic policy in Al-Aqsa Morocco .

Its legal foundations and historical implications
Research Summary
It has become well-known that the land of Iraq, the Levant, Egypt and other countries, after the Muslims conquered it by force, became tax land, and one of the consequences of that, according to the most famous sayings, is that its ownership is transferred to the state, and that if the ruler enables its people to work on it, then in exchange for a tax (financial function) paid annually to the state, they call it kharaj, and it has been This (kharaj) constituted the most important tributary of the state treasury, and then this money became a tributary of the ruler’s treasury in the Umayyad era and beyond.
Research into abscesses raises a number of questions:
1-What is the legal justification for confiscating lands whose ownership people acquired through labor or compensation, such as purchasing from individuals, especially those who did not fight the conquerors?
2- Do those who advocate the legitimacy of tax rely on a verse from the Qur’an, or an authentic hadith from the Qur’anic Sunnah, or an act of the Prophet (PBUH), or is the jurisprudential document based on political applications that were adopted in the time of Omar ibn al-Khattab and became an official act that was approved by the Companions, so consensus was claimed over it?
3-Is ending the ownership of individuals limited to those who left their land and evacuated from it while it is suitable for investment, or does it even include those who resided on their conquered land by force, whether they remained in their faith in exchange for a tribute paid to the state on their head, or who converted to Islam after the conquest of their country by force, because who converted to Islam before the conquest? His land is a Ushrim land, yet after the forced conquest of the country he demands tax on the land he works on, because if a Muslim owns taxable land, his conversion to Islam does not negate the tax on land whose title the state owns?
4- Do the scholars agree on the basis of this ruling and its evidence, or do they disagree about it? What is the ruling on what the evidence is different about?
5- Is land included in the concept of spoils according to Sharia law, or is it limited to movable property?
6- Is land ownership classified based on the faith of the person who owns it?
7- Does conquest establish a legal basis for ownership based on military supremacy? Is this basis logical?
8- If the tax was something that the generations of Muslims knew before the conquest, then why did they differ about its basis, its nature, and its rulings, such that Omar disagreed with the senior companions who were demanding the division of the land, as the Prophet (PBUH) did? The disagreement over it continued until Harun al-Rashid requested in the year (180 AH) a detailed clarification. From Abu Yusuf al-Qadi, that is, 150 years after the time of Omar. He replied to him with a book in which he wrote the rulings on tax, which he called (Al-Kharaj). Then more than ten authors after him wrote more than twenty books about tax, which you will find in Ibn al-Nadim’s index (), but they did not agree on its basis, rulings, and effects. A few of them mentioned that the tax system was a collection system applied in the Persian state of the Aksaris before the conquest of Iraq (), and it was also the same among the Romans and perhaps on the outskirts of the peninsula.
9- Very few people mentioned that the term “kharaj” is one of the Roman administrative terms, and its pronunciation is “Khurjiya” () and a few said that Omar applied the Kharaj system based on the Kharaj office systems that he inherited from the conquered empires through the conquest, then it turned into an Arabic word in the time of Omar and the word became used. In Arabic, it means (a gift that people pay to the Sultan) in exchange for something, for nothing, or something like a royalty. It was said that it is what a people gives annually from their money to the Sultan for the sake of victory.
10- What is the position of the Al-Bayt School on the ambiguities of taxation in the legal and political experience of the first caliphate state?
On these questions, the research center

The Noble Messenger Muhammad "PBUH" spread the message of heaven, and it contained many concepts of a humane, moral, and doctrinal educational philosophy in which he overcame the ignorance and its abhorrent concepts, but what happened, and years after the departure of the Prophet Muhammad, did not reach three decades, and he is the missionary leader of the nation, some of those who belong to Islam turned and they are free From the Quraish - according to what the Noble Prophet called them - and those who followed them, so they transformed the virtuous city of the Messenger into a hereditary oligarchy city led by the Umayyah bin Harb boys, and with their coup, the educational and moral concepts were overturned, so that things returned to their previous pre-Islamic era or are closer to that, so what was from Imam Ali Ibn al-Imam al-Husayn Ibn Ali Ibn Abi Talib, who is one of the founders of the Ahl al-Bayt School, confronted that Umayyad intellectual coup while he was still in prison and imposed on him under house arrest. The Umayyad pre-Islamic era and bringing the public back to those moral concepts and educational philosophy that Muhammad the Prophet came with, and he is the grandfather of Imam Ali bin Al-Hussein, may God’s prayers be upon them al

Since the 1970s, United Nations literature has dealt with considering culture as an important pillar of development, and gradually its indispensable role was emphasized as the source of prosperity, where it is considered as a safety valve for the success of any development, and as a support for the transition from underdevelopment to progress.
There is no real development without the fundamental role of culture that represents its spirit, and here it is necessary to refer to an isosceles triangle, where each side of which, represents a dimension, and the three dimensions are:
1- The economic dimension
2- The social dimension
3- The cultural dimension
And we can also add the environmental dimension, where the triangle becomes a square.
The research deals with the dialectic of culture and development and that the first is at the core of the second, this has been adopted by the United Nations since September 2015 regarding sustainable development in its broadest sense, which includes expanding people’s choices, the inclusiveness of the principle of equality, non-discrimination, in addition to freedom, and the respect for human dignity, acquiring knowledge, the right to enjoy beauty.
The research also focuses on the problems of development in Arab countries, most notably the rentier state, the persistence of the gap between the rulers and the ruled, the weakness of the political and administrative institutional structure, the weakness of the concept of citizenship, the spread of sectarianism, clan and regionalism, the failure to solve the problems of religious, ethnic and linguistic cultural groups, and the weak participation of women in public and political life in particular and the continued growth of the bureaucratic apparatus.
Finally, the researcher sheds light on the Declaration of the Right to Development that was issued by the United Nations in December 1986, which consists of 10 articles, the basis of which is the human right and the right of peoples to development in connection with the issue of peace and security.

Basra Governorate is one of the governorates rich in oil, so the leakage that occurs due to oil industries and through the operations of dealing with oil materials in industrial facilities or when shipping oil from export ports is one of the main sources of environmental pollution to one degree or another, and oil pollution from ships and boats that roam the waters of the Shatt. The Arabs, as their engines produce gas oil fuel leakage from their exhausts. One study estimated that the Shatt al-Arab stream transports an average of 527 tons of lupus petroleum hydrocarbons and 460 tons of suspended hydrocarbons annually to the Gulf

African-American women struggled to improve their image in patriarchal societies, where the most severe forms of psychological and sexual violence were practiced on them, despite their effective contribution to the society. This authoritarian culture failed to acknowledge women's basic role in all aspects of life and also led them being deprived of earning or inheriting income and property. Throughout history, men have enjoyed the majority of power and viewed women as a private property. Few studies have addressed the novel "The Colour Purple" through the lens of womanism and gender issues. Instead, most research works have concentrated on resistance to sexual assault, and cultural identity. This study seeks to critically analyze the gender dynamics in "The Colour Purple" from a womanist perspective, and explore how these issues can challenge and potentially undermine established gender norms in society. The research concluded that Walker used the term womanism to inspire black women and provide them with positive role models. From the writer's point of view, the meaning of Womanism is self-reliance, promoting equality, and resisting oppression on the basis of ethnicity, culture, or class. Also through this novel, the author wanted to prove that women are capable of creating cultural platforms based on shared experiences to improve the image of woman and lift them out of the oppression of male society.