Adab AL Rafidayn

The Arabs thought about the liberation of Spain after they expelled the Byzantines from North Africa, and Spain before the conquest had been possessed by the Romans until the fifth century AD, then the Vandals, Alans and Suef, who were among the barbaric tribes of the barbarians, swept to Spain, and the Goths soon conquered them and seized Spain in the century Sixth AD and remained its masters until the Arabs came. The Goths mixed with the Spanish-Roman population, so they took Latin as their language, and switched from Arianism to the Catholic doctrine, and the mixing of the Goths with the Latins before the Arab liberation movement was limited to the upper class, and the original inhabitants of the country were slaves, who were ready to accept any authority over them. The competition for the throne of Spain led to political and social strife, internal strife, the loss of the military spirit, and a coolness in defense between the enslaved people, and as a result of that the Gothic state separated and it was easy for Arabs to liberate Spain.
As a result of cooperation between the Arabs and the Berbers after the liberation of North Africa, an army of twelve thousand soldiers entered Spain in the year 92 AH / 21AD and was conquered under the leadership of Tariq Ibn Ziyad and then the commander Musa bin Nusayr 918 / AD. The Arab commander described it in a letter to the Umayyad Caliph that it was : (Shamiya in its goodness and air is Yemeni in its temperance and equator, Indian in its fragrance and intelligence, Ahwazi in the greatness of its collections, Chinese in the minerals of its jewels, Adeniya in the benefits of its coasts).

Causality is considered one of the major philosophical problems that arose from the earliest stages of human thinking, and which for modern thinking occupies the fore position. It was the source of the interest of philosophers and science in the East and the West.
In order to know, what is meant by causation? It is necessary for us first to know the reason in the language, then in the terminology as well as the cause: the two terms were used in one sense, among the philosophers and thinkers who were exposed to the discussion of causation: this corresponds to the reality of what we see from the use of the cause and the cause in one sense by Muslim philosophers: it had a prominent effect in all areas of life And universalism: Accordingly, the research came aiming at the meaning of cause and reason, both linguistically and idiomatically, and then envisaging the historical root of this concept and the many different developments and uses it has obtained in the different subjects of science and their approaches.
- The reason was mentioned in the English and French with the word “cause” and in the Latin with the word “cause”. As for the reason in the nudist language, it is the conception and it was called that because it causes attachment to it to a need that would not be reached without it. Not in the name of a cause whose end is attached to the ceiling, and it is an origin indicating length and extension: then it is a means of connection between two ends or two ends: and what indicates the origin of the cause among the Arabs is everything that caused it to reach the desired goal of a rope or a means, or a womb, or a hitch or A path or love.

Armenian occupies a privileged position in relation to the Arab Islamic state, as it is located on the outskirts of the Levant and the Jazira, and that this location secures these regions from the attacks of the Byzantines, especially after their liberation, and he is the one who pushed the Arabs to liberate this region from Sasanian and Byzantine control and that was in the year 31 AH / 653 m. This region continued under Arab sovereignty until the middle of the third century AH.
Historical studies have appeared on the liberation of Arabs for this region, and some historians have studied the administrative, economic and social conditions of its inhabitants. However, no one touched upon studying its financial resources that constitute the income of the house of money during the aforementioned period, and it did not receive the necessary attention to it, and this is what prompted me to Addressing and researching the topic.
What should be noted here is that the Arab sources provided only brief information about the region’s financial resources, and most of them were reported incidentally while talking about the Arabs ’liberation of it. This information is represented in the covenants and agreements that Arab leaders concluded with its princes and indicated in its body financial matters related to freedom And the abscess and other matters branching from it. These documents have been carefully examined and taken from them related to the research and studied by a historical study based on analysis and conclusion to form a clear and complete picture of the research.
The multiple narratives provided by the Arabic references are not sufficient to build the research, and they contain a lot of missing information that forms a great void, so I have sought help from some studies of Armenian historians, including, for example, Groset and Basler Magian.
. Djan and others, to form a picture on this subject, but I found that these sources reflect a purely constructed viewpoint, and for this I tried to subject the Armenian texts to analysis and discuss the notes contained in them and compare that with what we provide from other sources?
As for the other issues about which Arab and Armenian historians do not provide clear information, I referred to the most important matters that we relate to through the many questions that the researcher can answer.

Since the revelation came to him, the Holy Prophet has been concerned with his command to spread Islam and affirm that Islam is the true religion and that Islam is with God, and whoever seeks a religion other than Islam will not be accepted from it. God alone has no partner, no country, was not born, and there was no one for him. And God Almighty is present in every place, so he is not confined to one place without another, and nothing like him is the Hearer with patience, and the Almighty said: “And He is God in the heavens and on the earth, and His words are not perceived by the eyes, and He is aware of the eyes.
The Holy Qur’an also affirmed that a Muslim can practice religious rituals of fasting and prayer without intermediary to anyone, and we have created man and we know Matos with himself and we are closer to him than the vein. If my servants ask you about me, then I am close. I answer the call of the supplicant. Perhaps they are rational, and this means liberating the Muslim from the clerical class that was prevalent in the pagan religion and prevailed in Judaism and Christianity, in other words there is no class of clerics in Islam, the mediation between God and evil, and when he divorced at the present time some religious scholars, clerics, It is a matter of metaphor, not the truth, as there are no clerics in Islam and Muslims do not need someone to have an authority with God Almighty.
Thus, we find the Messenger (PBUH) who had competent men (even if they were of the polytheists) who possessed all the elements of a brave warrior and possessed the weapons with which they could confront their enemies. For you were called Lamans from the lack of military spirit and the weakness of the courage of the people of Mecca, because a large number of the men who led the Islamic armies in successful battles against the Romans and the Sassanids were from Quraysh.
In our research, we will deal with the military equipment and wars of the Messenger (PBUH), but we will conquer the search for the Prophet (PBUH) possessing Sin (Zulfiqar). He gave him to Mulla Ibn Abi Talib (may God bless him).

He is Sheikh Abu Ali Al-Fadl Bin Al-Hussein Bin Al-Fadl. He was born within the year 470 AH in a family distinguished by science and literature. He first recorded his life in Tabaristan and studied religious, literary and linguistic sciences in it and sailed there. After that, he went to Sizwar in the year 523 AH and remained there, practicing his scientific life between research, writing and teaching He is one of the commentators of the sixth century A.D. and one of the front lines.
It is not a vicious thing to describe Al-Tabarsi with all of this, for he is the author of the book (Majma 'al-Bayan fi Tafsir al-Qur’an), in which we devoted our research to the form of his approach to the interpretation of words and in which he emerged as an expert, informative, jurist, syntactic and linguist, who is able and knowledgeable. As if he was seeking the benefit of the linguistic student in particular, so his linguistic study came as a validation for his statement in the introduction to his book (for the literature mayor and grammar several).
Through this study, I am interested in expressions as one of the tools of the interpreter, which he must master in terms of principles, derivations, analogues, contrast, heart and substitutions, in order to highlight their meanings on the face, so his interpretation came in its ten parts that includes:
- And a great deal of linguists' opinions with weighting and commenting on them,
And a huge number of expressions that were dealt with by careful linguistic research,
- As for his linguistic approach to research, it has many aspects of leadership that are lacking in many of the tafsir books whose makers have emerged in the linguistic fields.

This paper presents a study of some aspects of the social life of the Arabs during the era of the Prophet, may God bless him and grant him peace. I chose certain aspects of the social life of the place, which are the foods, clothes, and appearances of adornment - in that society - as I sought to determine the time period in researching the subject so that the time period in a third of it is not taken away, and the study of these aspects of the life of the Arab people puts us aspects of Arab civilization in that important period of The political history of the Arabs and the extent of its development and its influence with the political and religious aspects that accompanied it at that time. Every people is empty and dressed, but there is a relative disparity between people and others determined by different and influential circumstances.
Despite what historical sources have reported that Arabs do not care about restaurants and clothes, and their interest is focused on principles and values, and the study of genealogy and rhetoric, we have seen that the Arabs did not differ
On the authority of other peoples in that period of time in their living, eating and clothing, taking into account the circumstances of the Islamic call that affect these aspects relatively and the conditions of material life imposed on them as a result of boycott, migration to Medina and jihad for the sake of God. The research has been divided into three chapters. The first chapter includes a study of the nature and types of foods and the tools used thereof.
As for the second chapter, it includes a study on men's clothing and the last in the clothes of the age-related woman, and the third chapter includes a study on the appearance of adornment of men and women in that society.

The Arabs were interested in their language, so they took it, quoting from the Arabic transliteration, healed it, then they needed to keep it with a record of fear of change and loss. (Year 65 AH), then he interpreted that al-Gharib with what he invoked from pre-Islamic poetry, then Abu Amr ibn al-Ala compiled the poetry of the Arabs and their language, until al-Khalil ibn al-Farahidi, who died in the year 175 AH), was able to collect that language and compile it in his book al-Ain, in a logical way as he arranged his book on Arabic letters beginning with the letters of the throat: Al-Ain and Al-Jim ... etc. and extracted from each triple origin five other origins. It is not used, and then many people followed it in that way - despite a difference between them in the curricula - and this is the first method in the Arabic lexical system, then the last letter method in the word comes with the Sahih and the tongue, and the third method is the alphabet method: A, B, C, W: : Etc. and on it the basis of rhetoric and the choice of truth Ah.
As for the fourth method, which is the method of distributing expressions on meanings, which, although it was ancient, and the early scholars wrote books in it, such as books on the creation of man, books of horses, and books of plants. The provision that we will present here. The dictionary records people's life in all its details. The words explained in it are derived from the language of the people expressing their daily needs to study the words. The forerunner did not mention it, as people of that era had transmitted it from others, or derived it from other words, or generated it on the basis of Arabic speech, and for this reason Arabic was characterized as a sophisticated and viable language through: derivation, Arabization, generation and sculpture, and that is why words that people used to use may also die. In an era introduced by life evolution.

Kaab bin Zuhair bin Abi Salma al-Muzni and his mother, Kabsha bint Ammar bin Uday bin Suhaim, who is from Bani Abdullah bin Ghatfan, and she is the mother of all the children of Zuhair Salem and Beir. He was born with his maternal uncles Bani Sahim from Ghatfan and was the eldest of Zuhair's children. It seems that Kaaba was unlike his father’s character, and his love was not spared from impulsivity and caprices. His wife blamed him for his recklessness and impulsivity, and his father meant his upbringing and teaching poetry. He forbade him from the reciters at the beginning of the day, fearing that he did not comprehend his poetry, so he would narrate to him something good in it. So he used to hit him in that, and he imprisoned him and then released him and released him in vigor while he was a little boy, then a branch went out that went on the night while he was taking:
As if someone in Bahmi crossed from the villages with revered poetry
So his father went out to him on a camel and put him behind him to know what hair he had, so Zuhair said when he came to the neighborhood:
For my transgression against the neighborhood is a bridge that bears the connection of Sarum and embraces
Then he hit heels and told him to cry. Kaab said:
As Banyana al-Qur’i the subject of her journey and the effects of her quest from the devil
Zuhair went with his son Kaab in this manner until he made sure of his poetry and said to him:
I have authorized you in poetry that I: And he took it from his hand and put it down when he was young that day. Kaab said:
Come, do not forsake a friend, and whoever sells his father’s offer in the household with a tunnel
It is the first poem said by Kaab.
The narrators were unanimously agreed that Ka'b was one of the poets' stallions, and Ibn Salam placed him on the second floor, and the hadith of al-Hatta with him confirms his poetic status, where he said to him: Ba ​​Ka'ab, I have learned my novel
You have the people of the house and I am disconnected from you, and the stallions have gone other than me and others. Kaab said:
Those who rhymes are the same as those who weave them if they are raised by Ka'b and Jerul wins

The conversation in poetry about the character of the Holy Prophet (PBUH) is old in our Arabic literature. Since the dawn of the Islamic call on the Arabian Peninsula, Muslim poets have stood up and argued for the iron religion, and counter the arrows of its enemies with warm affection and sincere feeling, and their thinking about the new call or their preoccupation with building its edifice did not stop The future, between them and their expression of what their hearts were with loyalty to religion and love for the Messenger of God (PBUH). It was in the inimitable personality of the Messenger, the high Islamic values ​​imprinted on him, and the ideals of high humanity, which motivated those poets to make them a solid fabric for their thoughts, and a broad space for their meanings, so those values ​​and ideals are transformed into poems that possess the highest feelings of the sincere, the noblest of love, and if After that, it becomes a necessary requirement of religious poetry, so the prophetic gift is a condition of the religious poem's conditions, or at least it is taken as a means to draw close to the noble person of the Messenger and to seek intercession from him, and it is not greater and more sincere than the praise that is devoid of every purpose except from Love that is not flawless, and nothing diminishes its sincerity, rather, it is not more deserving of sincerity than a poem that is free of falsehood and falsity, and it avoids its owner from the weakness of emotion. The poets' poems in defense of the Messenger and his tolerant call to what is more and farther away, but in cases of crisis conditions of the nation - in particular - purely mystical trends, which ended with them in mystical attitudes that express my name forests of love and loyalty to the person of the Holy Prophet, as we find This is according to Al-Busiri and others who followed his approach, so they came to his poems by splitting, quinting and subjugation, and ended up with another group to Sufi shattas or something similar, until we found them expressing their mujajd with what the poets Al-Ghazlun express in their materialistic depiction, as if they found nothing but the words direct spinning Material for their weaving, as Nicholson showed in his book (Islamic mysticism) by saying Nicholson in a recent exhibition on mystical spinning and physical spinning. The Divine, if it is said, why did Sufism go to this extent in using the language of love and symbols of lovers? The answer was that they did not find a way to stand up or be able to express their Mawjid and their conditions from poetry?
Perhaps it is useful to clarify that the character of the noble Messenger in the poetry of Muhammad al-Hashemi is evident in two forms: The first: Marit that I name it: (moral qualities), and I mean by it the moral qualities that the Holy Prophet possessed, and which confirmed his inimitable personality that God chose to lead human society, And bring him to the world of justice, goodness and peace. The poet referred to many of them, such as his honesty, generosity, justice, and great manners, the miracle of his rhetoric, clarity of thought, mercy for the poor, and his preference for asceticism, and other such and those that embody the personality of the ideal man.
The second: His wealth is related to his person, such as his birth, life, life, knowledge and genius. And from this, it has nothing to do with his advocacy, his revolt against corruption, his steadfastness on the principle, his worshiping the nation, building the state, establishing the constitution and unifying the nation.
And also the issue of his captivity to the Al-Aqsa Mosque, and his ascension to the sky after that, and the poet elaborated in analyzing this journey, and pictures of what happened in it the Messenger of God (PBUH) on his way to Heaven, he referred to Al-Buraq who carried him and to his speed, a row he commanded and what he saw What is his title and other than this and that, which came biography and history books.

Muslims first of all told me to write the Holy Qur’an, as the Prophet (PBUH) commanded to write what was revealed from the Qur’an first and foremost. It has taken a book known trustworthiness, honesty and faith. The beginning of the Muslim era in Islam did not allow the hadith to be recorded for fear of confusion with the Qur’an. Then, after securing confusion, he allowed it to be recorded. He said: They restricted knowledge to writing
However, the recording of the hadith did not take a formal, organized feature except during the reign of Umar bin Abdul Aziz (d.124 AH), who wrote to his servant Abu Bakr Muhammad bin Omar bin Hazm on his command to do so: And this request was raised by his betrayal "Lessons of knowledge and the departure of his family."
The biography of the Prophet (PBUH) was one of the aspects that the modernists intended to record, and it is the aspect that became after a chapter from the chapters of their books to which they used the name “The Metaphorical and the Walk”. However, the science of exegesis was initially a branch of hadith science, and that is why it appeared in ancient Hadith compilations.
This was followed by a wide scientific movement in various Islamic sciences, especially in Qur’anic studies, represented by the interpretation of the strange Qur’an, the statement of its readings, the definition of the languages ​​in it, the care of analogies and analogues, and other important early studies, as we find in the interpretation of Mujahid bin Jabr al-Makki ( 101 AH) and Sufyan al-Thawri (d.116 A.D.), and in the compilations of Aban bin Tghlab al-Bakri (d.141 AH) in Gharib al-Qur’an and its readings, and the compilations of Abu al-Jaroud al-Abdi, and Muqatil ibn Sulayman al-Tanukhi (1) (d.150 AH) in the interpretation of the Qur’an.

Before I go into this hadith, I am concerned with looking at what I wanted in the title only: I do not want in research to confront the translation of Ibn Manzoor with a simultaneous translation that is equivalent to his imamate who has worked in language and literature, nor is it the definition of the dictionary of the tongue of the Arabs. His fame saves us from that. As it is one of the most prolific linguistic dictionaries material, and collected extensively, and the most widespread. And for that, it was the best lexicon to which the linguist, writer and interpreter can refer. He does not circumambulate this doubt, and does not catch him conflict.
Rather, I intended a side that is more worthy of its care and lesson. This is Ibn Manzoor’s celebration of the Prophet’s hadith, and his employment of it in the meanings of linguistic expressions. Because it is the source of the wealth after the Noble Qur’an, which Ibn Manzoor dismissed to draw from his language and the synthesis of his speech .

One of the most prominent things that historians and researchers have agreed upon in the fields of history, literature and civilization is that Islam is the religion of civilization and development, and that it has enabled its followers in a short period of time to build a civilization with solid foundations and solid rules that have enriched humanity and still enriches it and provides it with a wealth of lofty meanings and high directives For the straightforward behavior of the individual and the harmony of the members of society in a life full of well-being and happiness and based on integration and cooperation in all aspects of social, economic and political life. The Islamic society, and in this proper, upright and balanced approach, Aoun, which means aid in building the land and spreading justice among all members of the people, there is no difference in that between the small and the old, the rich and the poor. If Ibn Khaldun had mentioned that civilization (it is rather mastery of luxury and the provisions of the crafts used in his faces) And its doctrines of kitchens, clothes, buildings, furnishings, buildings, and all household goods and conditions), for life has developed under Islam within These matters are all together and within what makes clear that Islam preceded the contemporary understanding of civilization, which is summarized as (meaning spiritual and material progress for individuals and the masses alike). This positive Islamic approach to building the civilization of Islam adopts these two pillars of spirit and matter thanks to the teachings of the Holy Qur’an and the directions of the Messenger (PBUH) In his biography, his behavior and all his deeds and sayings (and seek what God has brought to you in the hereafter, and do not forget your share of the world, and better as God has done you well, and do not seek corruption on earth).
One of the most prominent features of this society was the integrity of its members and the balance of their behaviors and relationships. Each of them knew his duties and performed them without supervision or accountability, and he realized his rights and did not look to the attachments that he was in.

Prophetic praise is a fine literary art, because it expresses spiritual motives and religious sentiments. There is no doubt about that, for impulses and emotions do not emanate except from sincere believing hearts. The Arab systems celebrated this art, in the past and present, and his poems were known as prophetic praise.
Praise has a long history, as it was known in the life of the Messenger Muhammad - may God bless him and grant him peace - and extended throughout that time and into our own age. And that systems of this age and this life should be studied, and that this study be extensive analytical to produce accurate scientific results that benefit researchers and students of literature. So I wanted to contribute here to a part of this study, and as we enter the fifteenth century AH, I must add a new sign to the signs of the honorable Messenger of the Noble Prophet over the Arab and Islamic scientific life. This is because praise became one of the sources of Badi'i lesson in later times, but rather the main source of Badi knowledge. Until I became known as Badi'at. I did not find among researchers of the approach of this approach in researching this topic. Dr. Zaki Mubarak discussed praise, but his literary research is far from the science of Badi. And Dr. Ahmed Ibrahim Morsi has elaborated on the bid'yat, but his speech lacks a literary spirit, and therefore he has decided in myself to search for prophetic and wonderful praise in light of literature and science, with the intention of brevity useful for those who want to expand in this field.
The prophetic praise was not different in terms of its general characteristics from any other praise, the poem praising the Messenger - may God bless him and grant him peace - was initiated by relative, so the complaint and the statement of the self's need that drives its owner to the journey in order to reach it. Then comes the mention of the camel, which is the means of transmission and the poet’s kit. He identifies it and next to it the edges of the hadith, then disposes of it to the praised, enumerating his attributes and merits, and this is what we clearly notice in the verses of the pre-Islamic poet who intended Mecca to hear to the Messenger.

We are here in front of the personality of the Messenger (PBUH), as it appeared in the poetry of the Prophet's biography by Ibn Hisham:
A personality that starred with different attributes and relationships and combinations, Abu Talib opened their positions when the reasons and causes were called, and others moved after him. Patterns of culture settled in their minds, and types of connection with the Messenger, the source of revelation and inspiration,
The qualities were between an old, usual and unusual new, whether they were materialistic or intangible, especially in apology and lamentation, and what was revealed about the manifestations of prestige, majesty and authority, and the violence of feelings and emotions,
Relations in turn were old and usual and between new and unusual, as long as there are events that coincide, and battles are raging, and break up and hatred, polytheists, Jews and Muslims, and mocking its poets to reach their goals, from pronouncing enmity, insistence on hardship and disagreement, strife, intrigue and shivering, and from admiration, love and pride Exploits and deeds and recording positions and sayings.

It is worthy of the students of Arabic, wanting it and its researchers, to seek in words more clearer than uttering the contradictions of the paths to foreseeing the high rhetoric devoid of faults and flaws, so that in front of them the ideal of calmness with its meanings and its methods represents, hence this humble attempt to enter the arena of wild rhetoric by studying a text. Karim is rich in his sublime meanings and sound contents, formulated in eloquent style and accurate performance, so the goal is to stand at passages of this prophetic text which is the farewell sermon, full of its rhetorical connotations to reveal the aesthetics of employing rhetorical art that is contained in the prophetic hadith away from the suffering of workmanship and insertion or seeking the verbal sweetness that There is no singing in it and what made me take on this conch - rather the difficult complex - that I do not find great attention to texts and a celebration of analyzing their formulas and syntheses, and showing the precise locations of art and rhetorical methods distinct from their presence in the words of other people, so that readers stand on a color of study that is at the time The same is an implicit balance for employing the arts of rhetoric with capabilities that go above and beyond what amounts to a miracle, and a depravity that predicts the representation of a verbal form and a verbal emptiness and an intellectual emptiness. The repetition of others in another place, as well as hyperbole, because its moral and technical connotations other than what this phenomenon suggests in another place may or may not be in need of redundancy, and it - in all cases - reveals a visual defect that is perceptible here and there in various places From the text.

The Al-Sharq al-Islamiyya family, at the end of the fifth century, migrated into scattered factions, which were not united by a union, nor included a strong authority. In every state, a prince speaks to his neighbor, plots for him, and lurks about him in circles, to launch raids on his state, reprimand from his possession with the spoils and plunder, and leave him with body parts, water, fire and destruction, in compliance with the ambitions of ambitions, and the motives of goals and objectives. While the West was annexing its worlds and districts, blaming its people, easing its temptation, heal its rift, and preparing for rubble on the crumbling East, coveting its bounties and abundant wealth, not as its sons claimed - to rid the tomb of Christ - peace be upon him - from the hands of the Muslims. So when they gathered their forces and feared Their banners, their voices raised with blind hatred, rushed in successive waves, and at close intervals, for a period of two centuries, starting from the year 482 A.H. And in Ma`rat al-Nu`man by a hundred thousand, and in Jerusalem by seventy thousand. Raymond de Eccles, who witnessed the last massacre, said, "The blood has reached the knees in the hallway of the mosque." If he did not see it, he might overstep the appreciation, and separate the adjective and the expression.

The personality of the Messenger (may God bless him and grant him peace) was and still is one of the most influential figures in its era and the ages that followed it, and the impact of his personality is evident in Arabic literature, both oriental and Moroccan. Al-Rafi`ah, in addition to his peculiarity, through the revelation and the message he conveyed, so people entered it in droves.
Fourteen centuries after the emigration of the Holy Prophet, Muslims' memories are renewed with their imminent glory that the fathers and grandfathers cherished, based on the piety of God and Radwan, so they established that sublime civilization, and in the midst of celebrating this occasion, my research deals with a corner of this civilization in the era of the monotheists in Andalusia with the praise of the Prophet of Muslims prophet Muhammad peace be upon him
The research confirms, through the topic of prophetic praise poetry, that the tributary of religion has not stopped
He was late in supplying Arab culture in general, and Arab literature in particular, in contrast to the distorted image it produces in some incomplete studies when it makes the impact of Islam fleeting on Arab literature.
The dimensions of this influence on Andalusian poetry during the Almohad era have varied from many aspects related to the language, style, meanings and ideas that the poem falls within. The prophetic praise reveals to us the close relationships and strong bonds between the personality of the Messenger (may God bless him and grant him peace) and the poets themselves. The magnitude of this influence was great through the large number of poets who praised the Messenger (PBUH) and the volume of this poetry in relation to their other poems - as they were not far from the largest source of Islamic law after the Holy Qur’an - the noble hadith which is the sum of the sayings of the Messenger (may God bless him and grant him peace) ) And his actions.

A while ago, did we have the Crescent of Muharram for the year 1404 AH, so Arabs and Muslims felt the arrival of a new century, which is the fifteenth century AH - and the passage of fourteen centuries after the migration of the Holy Prophet to (Yathrib) Medina, and his establishment of the pillars of the Arab Islamic state, the state whose sons carried the torch of global civilization , Pointing the way before the various peoples and peoples of the world to guidance and light, so the (noble Sunnah of the Prophet) which is part of his (prophetic biography) was their support after the Holy Qur’an in guiding the consciousness to the extent, and guiding the lost to the best way, for I did what the Qur’an mentioned most beautiful. And from them the provisions of the Sharia were derived, and through them the Sunnahs were known, the morals and virtuous qualities were inspired, and on their solid foundation the strong and lofty pillars of the Arab Islamic society were built.
And the Prophet’s hadith which is equivalent to the Sunnah was and is - despite the antiquity of time and the fluctuation of conditions - the sweet resource in which a person finds his desired means in order to live a good citizen who is free of conscience, the father of self is a specialist for the nation and the nation.
We are in order to preserve the integrity of our Arabic language and facilitate its approach to scholars. All those who narrated it or heard it from the poetry they used with most credence in their grammatical studies.
May God grant us success in serving our generous language, our dear country, and our glorious nation.

When the student turns to the sources of authentic Islamic law to enrich its provisions in inference, he does not lose sight of the biography of the Prophet, may God’s prayers and peace be upon him - after the Holy Qur’an and the Prophet’s Sunnah in general - because of his luminous lifestyle patterns in his personal, social, administrative and other aspects, because it gives practical dimensions to etiquette. Islam and its law.
Among the practices contained in the biography of the Prophet and shining bright lights on general Islamic behavior is the life of the Prophet, may God’s prayers and peace be upon him, in his home, from a study angle of the personal affairs of his pure husbands or his sirrups.
I wanted to study what was included in the biography of Ibn Hisham Abd al-Malik al-Amiri (d. 217) about their lives, to show their effects in the Islamic environment, as they are a prophetic image that conveyed to Muslims a great legacy of the Prophet and his sayings, and that they are in the position of his students and his narrators to closely explain Islamic rulings in most fields Personal, Devotional and others.
It also seemed to me that talking about them according to the succession of their marriage to them, to highlight the interim effects of what the life of the Messenger, may God bless him and grant him peace, necessitated in the Meccan and civil periods, explain the positive motives that necessitated polygamy, and the dimensions of this particular Islamic phenomenon.
The life of the Meccan Messenger had ended with his emigration to Medina when he was at the age of fifty-three, and during his life he had three wives, and in the life of the city he had eight wives, to be added to them what he had of the secretaries owned.

During the war of liberation, Arabs had to have bases from which they could depart from and Pashtun. The cities of Basra, Kufa, Fustat, Kairouan and Wasit were the most important of those bases that witnessed in the first century the course, and these cities are of special importance as they represent the development of Arab architecture during that century in which the distinct foundations of Islamic architecture and arts that All the countries that entered the Islamic state prevailed, with some modifications imposed by the climatic conditions and the geographical environment, in addition to the influences of local arts. Therefore, it is worthwhile to study these cities in terms of their location, their general planning, the site of the grandfather and the principal place of the city, the buildings and the location of the markets.

We indicated in Chapter Four that mental science subjects began to appear in school curricula alongside the transferable religious sciences courses since the eighth century AH / fourteenth century CE and had the encouragement and attention of the sultans and kings during the era of the Delhi authority, and these scientific subjects became a commonplace in the curriculum during the Mughal era.
We will deal with the most prominent of these sciences, such as philosophy, logic, medicine, mathematics, and the year of the commission, to see the extent of the contribution of Arab-Islamic culture and Islamic thought in enriching these principles and their continuation of service in India.
Now researching these sciences through a purely Islamic vision is not an easy matter because India also has a huge scientific heritage, but in return, the role of the Arabs remains important through the spirit of Islam, its teachings and its scientific position on life and the other life and urging it to think and scientific mental creativity, these features and others It was guided by Muslims and showed their scientific peculiarity that surpassed others in this direction.

The Arabs had trade links with the countries of China in the Middle Ages, as the Arabs had a great role in importing and exporting goods to and from China, and the Arabs also played the role of mediator in the transfer of goods between China and other countries, and given the importance of these trade relations, we have tended to the relationship of China. Trade with Islamic countries and others, with the cover of priority to Arab-Chinese relations in terms of trade exchange.

This research does not aim to conduct a comprehensive survey of the meanings of Arabism and its elements in the poetry of the Abbasid era. This poetry was Arabic in form and content even on the lips of those who attacked Arabism
In some meanings. However, we are trying modestly to follow some features of Arabism in meaning, to express the Arab presence and the Arab self in terms of poetry. The research may seem selective in some aspects, which may lead to subjectivity in judgments, analysis and results.
And our attempt after that does not adopt the concept of Arabism in its intellectual and political dimensions raised in the thought of the twentieth century or in the perceptions of revolutionary Arab theory that we believe in, and perhaps if we followed this path, we carried the text above what is possible and led the interpretation and analysis to the application of provisions transferred from this era bypassing the factors of heritage and the nature of society and relativity Time, place and other objective circumstances.