Adab AL Rafidayn

The Persian political and military movements were among the most severe and dangerous for the Arab nation and the Islamic religion, because they adopted the method of distorting the teachings of Islam and demeaning the status of the Arab nation and its civilization. Arab-Islamic traditions to tamper with high morals and endanger social, religious and political life. This call was called the righteousness of the populist call), which is a cultural, racist and destructive political movement whose manifestation is the demand for equality based on verses from the Holy Quran such as (O people, I created you from a male and a female and made you People and tribes to know each other: I honor you with God, I will fear you) and on prophetic hadiths such as (No Arab has any merit except with piety). The core of this movement was the removal of Arab authority and the Islamic religion and the restoration of the glory of the Persian Empire and its Magus religion. And they believed that with this method, they could reach their goals without arousing suspicion and suspicion around them.
The populist movement can be described as a cultural and social movement carried out by the extremist Persian elements and they tried to transfer the Persian heritage to the Arab Islamic society, seeking to imprint the Arab society with their ancient civilized character. It has some Persian writers, poets and writers.
The popular movement began in the late Umayyad era, and it rushed strongly in the Abbasid era with racist motives. It represents part of the attempt by non-Arab peoples to strike the Arab Sultan through the idea and usefulness that was exposed in the wide political, religious and cultural conflict.

the Arabs, as a nationality, have been found in the Arabian Peninsula and spread to the Fertile Crescent for several thousand years. However, awareness of their existence as a nation distinct from other nations did not begin to appear until shortly before the advent of Islam, when a sense of the unity of lineage spread among them, and the classical Arabic language took precedence over the tribal dialects, and their poets began to compose poems in this language. The Arab tribes began to hold alliances among themselves, organize commercial markets, and move in their worship towards unified rituals and organizations, which were manifested in their taking Mecca as a center for pilgrimage and pagan worship and in their taking the months of the Haram seasons for pilgrimage and trade in which peace prevails and fighting stops. The most correct thing to describe Arab awareness at this stage is that it is negative awareness, as the Arab was aware of the strength of the common factors that bind him to his Arab brothers, by comparing them with the sons of other nations, whom he called non-Arabs. An Arab, regardless of his tribal affiliation, can communicate with the children of other tribes through the unified Arabic language. While he cannot do the same with Persians, Romans, or Ethiopians. The Arab also feels the unity of traditions and customs, and the cultural heritage that draws him to the members of the Arab tribes. Therefore, the Arab felt a spirit of unity and sympathy towards the Arab people of his people whenever he moved away from his homeland, or whenever there was an aggression against them by non-Arabs.
This feeling was clearly evident among the Arabs when the Banu Shabiyan won
The Persians in the Battle of Dhi Qar, even Al-Tabari mentioned that the Prophet Muhammad (PBUH) said - and that was in the same year of the mission in the year 610AD (This is the first day that the Arabs were interceded from the non-Arabs. And my victory was). The Islamic message played a great role in uniting the Arabs in all fields. Religious, cultural, political, and economic, and deepened their self-awareness, and gave them a message with a global dimension. In this way, it transferred Arab awareness from its negative state to a positive one.

The central location of the Hijaz between the Sasanian and Byzantine empires was of great importance in its commercial and financial activities, and the money of these two countries had been used as a means of trading in the Hijaz trade transactions, and the Quraish winter and Chinese trips to Yemen respectively were a major source of silver and gold coins.
The Sasanians used the silver dirham as their currency, while the Byzantines used the gold dinar as their currency.
The Meccans were active due to the existence of the Kaaba and the influx of pilgrims from different parts of the island to trade, banking and currency exchange without restriction, as no official price was imposed on the currency to be taken today and left tomorrow, but its value was estimated according to its weight as a precious metal, and this was done with the weights of kantar, rabbit and weight.
The royal immigrants later transferred their skills in trade and banking to the agricultural city of Yathrib, making it a commercial center competing with their city of Mecca.
The golden Byzantine dinars had a circular disc shape, which was depicted on one side of the Byzantine Empire, which was ordered to be minted. At the dawn of Islam, the image was of the Emperor Hercules or with his two sons, Heracleionas and Constantine. Each of them seized a long cross and each of them was crowned with another cross.

The arts of every people begin with the beginning of their settlement of the area on which their civilization was built, and that art is related to it as long as it is on that land. Arab art began with the beginning of the existence of the Arab man on the Arab land, that is, from the fourth millennium BC, when the beginnings of civilization appeared in the Mesopotamian valley at the hands of the Sumerians, Akkadians and the rest of the known peoples and the ancient Arab peoples as well as Persian art, as it began with the beginning of the Persian settlement in the region known as "Persia" Where they appeared there around the year 200 BC. M on the slopes of the Bakhtiar mountain range, and the kingdom of Elam at that time did not have sufficient power to prevent the Persians from settling there, as they ended up at that time dividing their state into a group of Emirates, with the encouragement of the Assyrians, and the Persians were the owners of those small states that appeared at the beginning of the seventh century BC. M. The first mention of them was made by the Elamite king Hoban Amina 692-688 BC. M, where Achaemen, the great ancestor of the first Persian family that was known by his name, was able to form that state, and the Persians settled in it after they were semi-nomadic people.
The first direct contact between the Persians and the Assyrians started during one of the campaigns of the Assyrian king Ashurbanipal on the region of Elam, where his commander arrived in the province of Persia during the reign of the Achaemenid king Cyrus I, who was mentioned in the Assyrian text as "Korash", who agreed to give his eldest son to the Assyrians as a hostage and to guarantee his loyalty. The first contact between the Persians and the Arab region, but it was not the same for all Iranian peoples, as there were contacts and military and civilizational relations since the Sumerian era and before what they are and how.

Today, Arabistan is gaining a prominent importance in the Arab struggle aimed at complete emancipation from foreign domination, leading to unity of thought, purpose and destiny.
And if Arabistan has lived for a relatively long period and is an independent emirate despite foreign pressures on it and the attempts of many powers to wrest its independence and strike its sovereignty, then it witnessed the struggle of those powers for the sake of seizing their wealth and the experiences of the Arab Gulf in general, and thus the future of the emirate became in the beginning of the twentieth century in the hands of the state. The first colonial era at that time was Britain, which sought to strengthen its influence and stand by the Persians to ensure that influence, so it was necessary to wrest the independence of Arabistan by resourcefulness and force and to annex Arabistan to Persia, although the difference between Arabistan and Iran is a difference of roots in every aspect.
Today, the struggle of the people of Arabistan has reached a very important point thanks to the soldiers of the national liberation hero Saddam Hussein, who affirm the Arabness of the region not with a pen but with blood and a gun, as the whole world hears the voice of Arabistan with bullets.
The research relied on the most important available sources, and if the documents on the topic were available, the research would be better. Therefore, it would be appropriate to prepare documents related to our modern and contemporary Arab history in the service of scientific research to reach the most accurate facts.

Talking about the land of Elam and the dynasties that succeeded to rule in it is part of the model of talking about the history of Iran in general and its relationship to the history of ancient Iraq. The many cuneiform texts discovered in the lands of Elam and in the ancient cities of Iraq have provided us with comprehensive and detailed information about the course and development of historical events in the region and their causes and consequences. These texts refer to the repeated attempts made by the rulers and kings of Elam and the Persian states and kingdoms that followed them to control Iran to control Iraq, especially its southern and central part, which was known at that time as the country of Sumer, emphasized and then known as the country of Babylon.
In the country of Babylon, one of the oldest known indigenous civilizations arose, grew and flourished since the fifth millennium BC, and that flourishing civilization continued with its generous giving, resting human civilizations, especially the civilizations of neighboring countries and regions, such as the civilization of Elam. Nevertheless, the cultural centers that flourished in the country of Babylon, with their natural resources and cultural components and distinct human activity, were towards development and progress in comparison with the neighboring regions and countries, the aspiration of the countries and kingdoms that established in those regions, including those related to the mountains.
A quick review of the development of historical, political and military events from the beginning of the third millennium BC onwards clearly shows that Iraq, and in particular its southern and central part, has been subjected throughout the ages to the invasion, attacks and sabotage attempts by the various states and kingdoms that have succeeded in governing the regions in question. To the east of it when the opportunity is ripe and when those states and kingdoms feel that the country of Babylon or Assyria is preoccupied with defending its borders and lands on other fronts, especially the western front, or that the political and military conditions in Iraq enable them to interfere in its internal affairs and incite the elements in it against the authority Central through support.
To study the history of the country of Elam and its relationship with the history of ancient Iraq, the researcher must rely primarily on the cuneiform texts written in the Sumerian and Akkadian languages ​​discovered in the city of Susa, the capital of the Kingdom of Elam, and other Melamite and Iraqi cities. As for the texts written in the Elamite language, they are limited in number and are of little use due to the not yet complete resolution of the Elamite cuneiform script

Literature was strongly linked to battles and wars in ancient Arab times, and Arabic poetry played a prominent role in the conquests, conquests and battles of the trenches. In his book, the classes of poets, Ibn Salam linked between the spread of poetry in the Arab tribes and between wars and battles, attributing the emergence of poetry in the Rabia tribe and its prosperity there to the war of Al-Bassous. After the war dwelt, poetry moved from it to other tribes in which wars raged, and Ibn Salam attributed the lack of poetry in Makkah and Taif in the pre-Islamic era to its failure to fight wars that inflame feelings and inflame souls. Literature, especially poetry, played an important role in the wars waged by the ummah. Arabia is against its enemies, so the poetry of Abu Tammam, Al-Mutanabi, Abu Firas Al-Hamdani and others emerged. The folk stories embodied the Arab heroics as in the biography of Antara, Saif bin Dhi Yazan, Abu Zaid al-Hilali, and the hadiths of Usama bin Munqith. Modern Arab literature played an important role in inciting freedom from colonialism, and the Arab literary resistance was associated with the call for Arab unity to achieve the strength of resistance against modern colonialism.

The story appeared at the end of the last century as one of the Arab literary arts, and it carries within it the spirit of patriotism and the struggle against foreign colonialism in the Arab world. A good example of this is the anecdotal essays that Abdullah Nadim published in the second half of the nineteenth century. The Arab story remained a means of embodying the national and patriotic hopes of the Arab people, and it played a major role in containing the Arab revolutions, such as the Urabi Revolution, the 1919 Revolution in Egypt, the Twentieth Revolution, and the political uprisings that brought about the July 14 Revolution, the Fourteenth Revolution of Ramadan, the Seventeenth Revolution of July, the 18 Revolution in Syria, and the battles. The fateful event of the Arab nation in the First World War and the occupation of the Turkish army of Iskenderun and the Iranian occupation of Al-Ahwaz. And the Arab war against the Zionist entity in the years, 1948, 1956, 1967 and 1973. A new trend appeared in the modern Arab story called stories of resistance. Palestinian writers from inside and outside the occupied territories participated in it, and the story book in other Arab countries, so it is not surprising that the Iran-Iraq war enriched literature about this war and the matters that accompanied it. If poetry prevails over all other literary arts in expressing the repercussions of this war. The story, especially the short story, took its prominent role and its natural and compatible extension to express the impact of the Iran-Iraq war on the hearts and consciences of Iraqis.

Few researchers have been concerned with a thorough study of defining the features of the hero or manifesting the characteristics of heroism in our Arabic poetry, although the researchers ’curricula have paid special attention to the study of poetry on the basis of purpose, and this approach still prevails in the studies of contemporary researchers in university theses and other studies. .
Perhaps no foreigners are the truth, if I attribute this to the fact that the phenomenon of heroism is not specific to a certain aspect without other aspects of Arab life over time.
The Arab championship is not only a battle championship, otherwise the study of the poetry of wars and facts enriches researchers in elucidating the image of the hero and the components of his heroic being, but the fact that the contemplating researcher does not overlook is that heroism is a higher human reality represented in the positive attitudes of man in the battlefield of life. War and peace, love and hate, feet and sizes, as represented in the entirety of his behavior is a moral value, a human practice and a continuity with human existence for the sake of its victory, pride and maintenance from waste, treachery and exaggeration, as it is the self-affirmation within the issues of social life in which a positive person's form of his original moral and social commitment is an element. Alive from the elements of its durability and revival.
The hero is the model man who moves within the framework of reality with distinct intellectual and psychological characteristics that give rise to a distinctive behavior.
Thus, the hero is the expression of the aspirations of man for the optimum.
And when I held this topic, I saw - within the holistic vision of the character of the hero in Arabic poetry - that I shortened my witnesses to what was included in some of the collections called "the collections of the dove," which are poetic anthologies that embody the poets' positions on issues of life with a tendency to escalate these stances and give them high human characteristics .
Perhaps these characteristics expressed by these anthologies are what motivated their owners to choose them and write them down and to be a document of values ​​and generous ideals for our nation through the leader of its poets.

Since the dawn of history, human life has faced a violent struggle with nature, and then that conflict was between nation and nation, confirming the principle of sovereignty and achieving ambitions. Hence, the wars between nation and nation were a continuous debate that ended with the victory of the victor and the defeat of the defeated.
The history of different nations preserved for us the images of that conflict, and these wars, including the wars of the Athenians with the Spartans, even though they were children of one nation and one language as well. The news of the American war reminds us of the fighting between the people of the North and the people of the South, and the history also reminds us of the civil war of the French nation, and the massacres between the people of China and the people of Spain, and other than these and those of the nations and peoples that fell in their civil wars thousands of people.

This picture applies to most nations of the earth, from ancient to modern (so do not be tempted, then, for the ancient Arabs to fight among themselves the warmest fight, and for war to be in a house they are a secret of beauty, and they are the only nation that has lived for a long time working on its own rich from its neighbors) and most of the time The life of the Arabs, including its difficult nature, a certain social chaos, and political relations imposed by the nature of the desert, and the sharp temper that characterized the Arab according to a specific intellectual viewpoint, and what was reflected from all of this was the nature of the man, his psyche and his temperament, a chaotic tendency.
All of this ended up being in the image that we found, which had negative effects on the Arabs, and it often ended in bitter conflict and terrible fighting, sometimes spanning tens of years.