Adab AL Rafidayn

Those who follow the modern and contemporary history of the Arabs see that what the Arab nation has witnessed in terms of fragmentation and occupation is due to the important strategic position of the Arab nation that made it control and oversee most of the main global transportation routes, its most important waterways, and what its land contained in terms of wealth and enormous wealth that made it the dream of the greedy and exposed it to continuous invasion.

Nur al-Din Mahmud bin Imad al-Din Zangi began his rule in 541 AH - 1146 CE for a limited emirate that did not go beyond the city of Aleppo except for a little: and he died (in 569 AH - 1112 CE), and he ruled a state extending from the borders of Persia to the desert of Libya. And from the Anatolian Mountains to Nubia and Yemen ..............
Not only that, but he established this state in the midst of the challenges of the Crusader invaders who were planted in the heart of the region (in the Euphrates, the Levant and Palestine): and they were still - until then - possessing their strength, vitality and ability to expand.
The man carried out a series of military and political victories against the Crusaders. And this reinforced the previous achievements made by previous leaders in the stages of (the beginnings): Mawdud bin Al-Tontakin (502 - 507 AH) = (11109 - 1112 AD) Aaq Sanqur al-Barasqi (518-521 AH) = (1124-1127 AD): From the Seljuk governors in Mosul: Suqman Bin Artq (491-498 A.H.) = (1097-1104 A.D.) El-Ghazi Bin Artq (513-518 A.H.) = (1112--1112 A.D.) Belk Ibn Bahram (516-516 A.H.) = (1122-1124 A.D.) from Aratqa Diyar Bakr Imad Al-Din Zanki (521 A.D.) -541 AH) = (1112 - 1146 AD), the founders of the Atabkiyya of Mosul and Aleppo, and opened the way for the emergence of the leaderships that carried out the final liquidation of the Crusader presence: Al-Nasir Salah al-Din, Al-Zahir Pepper S., and Al Qalawun. It is then - after the dangerous link in the history of the struggle against the Crusaders, and from here Nur al-Din gained his importance in the field of historical research, as the research on this role continued, while the other aspects remained: administrative, social, economic and cultural, which was no less important than its predecessor, which remained to be only a little Of attention.
This research is only an attempt: it may be followed by attempts: to study aspects
The other in this country of Nur al-Din. I began with an analysis of the conditions in which the state’s administrative apparatus was formed and the areas who occupied its most important positions, followed by a comparative presentation of the functions of this apparatus and its main institutions, and the following section came to treat (the space) as an institution that enjoyed great independence and wide powers and presented the most important men who occupied it, and concluded - lastly - to present The main features of the administration are Noureddine.

The 1990 Agreement was the conclusion of a series of treaties and agreements concluded between the monarchy and Britain through which the British authorities exercised their colonial policy in Iraq from behind the veil of international legitimacy approved by the League of Nations in the name of the mandate. Many have written and researched various aspects of the development of Iraq from the First World War until independence in the 17th. However, the issue of Iraqi public opinion still lacks analytical research in its general and specific framework, and I will attempt in this research to study the development of Iraqi public opinion during the mandate in order to assess its role and impact on the progress of the negotiations that took place between the Iraqi and British sides during a few months. Exposing to the positions of the pillars and citizens of public opinion after the agreement was concluded is not feasible. Therefore, the methodology of research will be using political science study methods, and somewhat far from the traditional method of historical study. Defining the concepts becomes in this case an urgent necessity. Public opinion - at its best - is what James Price argued as the opinions practiced by a group of citizens with their own economic, political, social, cultural and religious opinions, which they express by supporting or opposing an idea or policy that the ruling factions adopt or seek to implement. Prause distinguishes three groups in public opinion, those who seriously deal with public affairs, namely, politicians, legislators, journalists, academics professors and civil servants, and despite their small number, they in fact form an opinion-making group. There is a second group that will have a flag through political, social and media communications, and finally there are those who follow the prevailing opinion in the arena of public affairs.

There is no doubt that Oman’s history in the Middle Ages is still very early. It has not yet received the attention it deserves from modern researchers. With the exception of a small amount of what has been written about the history of this part of the Arab world, it still needs more objective scientific studies that reveal its ambiguity and manifest its features. Many of which, unfortunately, are still hidden from us.
Perhaps this lack of studies on the history of medieval Oman is primarily due to the scarcity of historical material and its scarcity in our historical sources in general, because our historical narratives did not usually concern themselves much with the events of the remote parts of the Arab Islamic Empire, but focused most of their attention on the events of the Caliphate Center. The same applies to what is happening in those parts near the center. Thus, the events of the history of Oman were not dealt with except very briefly by these sources.
Nevertheless, it is also permissible that the history of Oman in this period was written like other histories, but it did not reach us in its complete and integrated form due to the fact that the majority of the inhabitants of Amman in this period in which we are about were adherents of the Ibadi Kharijites doctrine, and this undoubtedly means that they They were outside the legitimate central authority, the "caliphate" .. Thus it is not excluded that the authority at that time played a role in obscuring their news and preventing its recording. This is on the one hand. On the other hand, the hostile situation between the authorities and them may have made the narrators themselves wary of transmitting and writing such news.
However, what adds to our information about the history of Oman in this period is the subject of research, and part of this deficiency is filled by what we find in the books of Arab and Muslim geographers, especially those from the third and fourth centuries of the ninth and tenth centuries CE, because their writings are characterized by a kind of authenticity in general, despite That being influenced by Greek geographers appears in some of them.
We are not here in the field of writing about the history of Oman in general or dealing with one of its events. Rather, we would like to draw attention to the material provided by these geographers about Oman and its nature by reviewing it, which may help the researcher in this field to add it to what is available in the general history books and He wrote the local history, and thus the picture is complete or almost complete about the history of this Gulf country in the medieval era.

This research aims to study the political conditions of Iraq during the reign of Sultan Ahmed Al-Jalairi (1382-1410), and I chose this topic because I believe that this type of studies has not received sufficient attention yet, especially since there are those who pointed out the researchers ’neglect of these historical periods that are directly related to our contemporary history. Under the pretext that it is dark, the sources of study were not available, especially those periods that followed the collapse of Arab thought after the fall of Baghdad in the hands of the Mongols and the ensuing periods of Jalali, Turkmen and Safavid periods and the beginnings of the Ottoman rule of Iraq, so the following research is a modest attempt in this field.

The ancient readers and grammarians spoke of the topic of "endowment and initiation" and left a number of books in it, of which only a few have reached us.
And if those ancients did not mention the isnads of their narrations in it - as they did with the knowledge of the recitations in particular - and did not appear in most of them who passed the opinions of those who preceded them as attributed to them, then they were indicating that it was proven to them that it was a suspension of the Messenger of God (pbuh), so Al-Nahhas mentioned in the hadith of Musnad that it is (PBUH) was interrupting his reading. It was narrated on the authority of Abdullah bin Omar (may God be pleased with him) that he said: “We lived a while from our ages and that one of us came to faith before the Qur’an, and the surah was revealed to Muhammad (PBUH), so we learn its permissibility and its prohibition, and what should be stopped by him, as you learn the Qur’an, and I have seen today men One of them comes to the Qur’an before faith, and he reads from its opening to its conclusion, he does not know what he commanded and did not antagonize, or what he should stop him from, and scattered by the prose of insult.
And when they identified the places on which he was arrested, they used to associate that with their explanations, and more than that related to the rules and provisions of grammar Abu Jaafar al-Nahas said: And he - that is, the owner of perfection - needs knowledge of grammar and his estimations.
However, this does not mean that the researcher in it does not need anything other than grammar. Al-Nahas quoted Ibn Mujahid as saying: “He does not perform completely except grammatically, a scholar of reading, a scholar of interpretation, a scholar of stories and summarizing some of them from each other, a scholar of the language in which the Qur’an was revealed, and he transmitted On the authority of others, he said: “The owner of perfection needs knowledge about things from the differences of jurists regarding the rulings of the Qur’an.

In the first half of this century, the Arab East witnessed a severe impact on the mature intellectual movement that emerged from the nineteenth century in Europe, which in turn exploded from literary currents and artistic doctrines that were the natural fruit of what the scientific and intellectual movement had produced before that century.
Our contact with the West resulted in clear restlessness in our different situations, and the result of contacting this movement, our writers and poets were affected by the various literary doctrines that appeared in Europe.
But we were affected by those currents and doctrines that had been delayed until the beginning of the twentieth century, because our nation did not possess the psychological preparation or accept currents that might have been foreign to our literary, intellectual and social environment. Our soil was not ready to graze this strange plant before it became acquainted with its color and shape.
Moreover, our nation was also busy challenging its reality in its decaying image and nearly lost its authenticity if God had not prepared for it from the causes of life, which made it withstand the harsh events imposed by the Ottomans and others long ago.
It happened after that, that our nation received the wind of change coming from Europe with some satisfaction and conviction. Indeed, change among a group of our youth has become a necessity of the requirements of this century, and its changing violent nature. And we found some of us who see in our preservation of our old literary image an undue insistence at a time when the wheel of life in Europe is transforming into a more advanced and mature one.
However, this contact and contact with Europe were not the only means that motivated us to restlessness. The situation of our nation in its struggle with backwardness was the first incentive to take the initiative to change the literary and intellectual image. In the impact of its struggle with the foreign occupation and in the face of the brutality and injustice that our youth and men face imposed by the traditional types of government, and in the midst of the winds of change and development that have stormed
With the whole human society, and ended with the first great war, in the midst of all that, where humanity was subjected to severe humiliation left by that war and its woes, and the loss of human ideals and the waste of its dignity, and then what happened to our nation as a result of that, from the occupation of our lands, restricting our freedom, and what was struck With it our revolutions, including the setbacks of the 1919 revolution in Egypt and the 1950 revolution in Iraq, all of this overthrew the hopes of the nation, and its impact was reflected on poetry and literature, a negative trend that reflects the souls of writers and embodies the dreams of poets.
In addition to all this, the loss of personal aspirations represented by the aspirations of these writers and poets towards a better life, which are special aspirations but part of the aspirations of the nation, had a negative impact on the souls of our writers and poets, as it threw them into the arms of (the disease of the age), which has become a distinct phenomenon of the romantic current in Europe, then it soon came to us after the reasons that led to it were available in our surroundings.

Verbs in the Arabic language are divided in terms of their origins into binary, tripartite and quadruple. Not all the triple verbs included in the dictionaries were three letters from the beginning of the matter, but some of them were due to binary origins mostly from the hollow or the missing or the double, then it became a trilogy by exporting it by one The extra characters for verbs.
In this paper, we will present a group of these triple verbs, considering the case and the dualism as the original.

In order to study the literary product, we must first understand it as a person, because the relationship between the text and the emotional experience that it created is a permanent dialectical relationship.
The few studies that were written on Mahmoud Sami Al-Baroudi were concerned. In terms of the technical aspect of his poetry and his leadership in resurrecting Arabic poetry without looking into the depths of himself to extract the emotional experiences that gave birth to his poetry.
Historians have disagreed about the patriotism of Mahmoud Sami al-Baroudi, as he participated in the Arab revolution and exiled with its leaders to Ceylon. But he participated in the Arab revolution with a patriotic motive.
From here I began my study of this unveiling of Al-Baroudi the human, and then moved on to an artistic study of Al-Baroudi literature (artistic tendency in Al-Baroudi's poetry), which represents the second part of the study. Due to the lack of space in the Journal of Literature Al-Rafidain, I postponed the publication of the second section to another opportunity.
I do not consider this study to be final, but rather as a new attempt to study the psychology of the writer through his poetry, and I hope that I have succeeded in it, and if success is lost, it is not without benefit that future scholars can build on a more general and comprehensive study.

Jalalain, in their interpretation, has a distinct grammatical approach. And that, they may express from the verse by words, structures, or sentences. They mention the Arabic face that indicates and tolerates it, and often the face is an individual whose expression can only be tolerated. As al-Suyuti said in his standing when the Almighty said: And if it is said to them, “Believe in what God has revealed,” they said, “We believe in what God has revealed, and they disbelieve what is behind it. The type of the waw is indicated in the noble verse, then the type of the second adulteration in it, indicating that it is certain to distinguish it from the stated case or the institution.
If the Arabs tolerated two aspects of equal strength, he mentioned them without referring to the weakness of one of them or the preponderance of one of them over the other. As-Suyuti believes that “Harout” is in the Almighty saying: “And what was revealed to the two kings in Babylon Harut and Marut” instead. Or the affection of a statement on the two angels »This compromise in the syntax between the substitution and the sympathy of the statement, is due to the fact that the followers do not prevent - after saying the substitution - from making Harout sympathy a statement because it is not implicit or subordinate to an implicit, and is not contrary to what is followed in the definition or ignorance or affiliated with a campaign, action or Subordinate to a verb and other conditions that must be met in conjunction with the statement.
If there are two sides of the parsing, one of them is preponderant - and the other is more likely. He mentioned the most correct first, and al-Marujuh was mentioned in the form of weakening, "it was said." After that, then what is between the local in the interpretation of the Almighty’s saying: And if they had been patient until you came out to them, it would have been good for them. And it was said: The subject of an omitted act is destined, meaning: proven. He first mentioned his opinion in the place of the authoritative source from Anne and her representatives of the syntax, indicating that it was lifted to begin with. Then he mentioned what was said about it from another Arabic aspect: that he is an agent of an action whose assessment is omitted: «proven As if it was said, and if it is proven that they were patient, it would have been better for them.

The present colloquial, a group of dialects that appeared alongside the Paschal in the later ages of our Arabic life, and people in the Arab countries have composed it and used it as a language for understanding, and for daily dealings between them. The necessity of the ocean, for it to keep pace with its owners, because most people do not know others, and no matter how different their vocabulary differs between members of the same country or between the countries of the Arab world, they all agree in the silence of their last words, and their inability to be a language of writing, but it is valid for understanding between members of each society Certain features are combined in it.
Before searching for the reasons for the spread of colloquialism, we must define the concept that applies to the colloquial that we are discussing, and take out the concepts that came similar to it by name, and contradict it in meaning, so that the research is directed to study it exclusively, and we must define the time period that started In it to spread, and during which the Sunnah were able to speak it, and then we examine the position of those who called for it in the name of facilitation.

Salah al-Din al-Ayyubi reigned Egypt in the year sixty-seven and five hundred, after which he controlled an important and vital region, which is the Levant, the Hijaz, Yemen and part of the countries of Asia Minor, and after his death it remained in the hands of his sons and relatives until the year forty eight and six hundred. The era of the Bani Ayyub was an era of revival of Islamic and Arab thought and culture, just as the era of political revival was represented by the expulsion of the Crusaders from Jerusalem and their expulsion from Egypt and the Levantine coasts after the Franks occupied them for more than a hundred years.
The studies in the Ayyubid era focused on the military aspects, and the researchers dealt with the brightest poets, writers and scholars of this era without paying attention to the Ayyubid family itself, the writers and scholars in it, and the great works they have done in the field of science and literature. The family is one of the efforts in the field of authorship, founding libraries, the influence of poetry on its souls, its literary councils, its correspondence, and the most important poetry of it and its book.

It is appropriate for us to present the research with a brief introduction in which we explain the meaning of eloquence in the language, in order to be aware of the matter when we examine the fluency of the Quraish dialect. And eloquence in the language, and the eloquent “the starting point of the tongue in saying that knows good speech from bad.” Ahmad ibn Faris said: “Fulfillment, redness, and ha-ha are an origin that indicates a clearness in something, and purity of shab, including: the eloquent tongue.” The Almighty said on the tongue of Musa (pbuh) ): “And my brother Aaron is the most eloquent of me in a tongue,” meaning more fluency and clarity than I want to say. By comparing the Arabic sisters of the Semitic family, we find similarities in the meaning of eloquence, in the Assyrian (p. L. S. U) and its meaning: pure pure, Or between brilliant, and in Aramaic (. Pas
. s, h) and its meaning between clear luster. Hence, eloquence is: articulation in saying and expressing what is in the soul in an eloquent and clear phrase, and a clear tongue.

Al-Madrasa notes in the book “Hajjat ​​Allah al-Raghira” by his Dahlawi author, the methodological foundations that he followed in his discussion of fundamentalism or spiritual and psychological in a manner that relies on clarifying the motives of legal rulings inferred from the evidence of the book or the Sunnah. Hasan strengthened his approach to explaining this wisdom of rulings with what it was inspired by the Holy Qur’an or the purified Sunnah, and they confirm that they are in order to achieve persuasion and clarify the reasons for legislation.
Its approach was characterized by features indicating the importance of this book in highlighting the aspects it contained in its two sections: the first: the general rules that govern the interests observed in the laws ... and the second: in explaining the secrets of the nuclear hadiths .... ».
Upon reading the book, I sought to familiarize myself with his approach to explaining the wisdom of rulings, which he described as the interests in force, and the features of his approach were summarized as follows:
First: You notice the novelty and clarity in the statement of wisdom or interest in him
The provisions are extensive and logical.
Second: He did not exclude the rulings of acts of worship in his approach when explaining wisdom, but he also sought in it mental meanings that cope with the realities of life, in detail that addresses the spirits and aims to persuade.
Third: He classified wisdom into types in terms of its issuance, clarity or concealment.
Fourth: I am about discussing opinions in order to extract wisdom, and to prove the corresponding interest
Life demands that water.
Fifthly: I elaborate on the discussion of the spiritual images that a person experiences with a view to
Achieving psychological conviction and reassurance of the meanings of faith in the resurrection after death.
Sixth: He took from the method of spiritual research in general an impulse to urge the human soul to behave well and sincerely in work, and commented on the reward or reward for actions by describing them as being according to a system that does not deviate from their causes.
Seventh: The response of some of the jurists who favored analogy with the authentic hadith.

Rhetorical studies from Al-Jahiz to Abdel-Qaher were based on a foundation that relies on taste and literary analysis to reveal the technical and aesthetic characteristics of the text, and the link of rhetoric to the text was direct, clarifying its features and referring to the areas of beauty and ugliness in it without the logical and verbal standards having an effect on that.
The rhetoric is a personal critic, not a philosophical or verbal researcher, and it is perhaps strange to point out that the Mu'tazilites, who had the most lofty slander in developing rhetorical studies, adopted the artistic literary method in their discussion and pilgrimages.
The aim of this research was to study the news sentence and its implications for the rhetorical methodologists. Because they adopted from the foundations of rhetorical research what is appropriate to their views and standards, and they took the path of arbitrariness when they distinguished between rhetoric and the critical and literary method that should be closely related to rhetoric. And the nature of the research necessitated that I start by exposing the constructive sentence to these rhetoricians because it is the coupon of the news sentence, and I did not find a way to stop at this aspect to complete the research requirements, then I led to talking about the purposes of the news campaign and multiplying it, and the research represents in general a point of view that may contribute with other views in Reconsidering the curricula of our rhetorical studies, which have become a source of discontent and boredom among scholars and researchers, as well as their inability to contribute to the creation of modern rhetoric that accommodates literary, critical and stylistic renaissance with comprehensive dimensions.

This study aims to shed light on the development of the agricultural cooperative movement in the Iraqi country in the period between 1976-1976. The peasant class suffered a lot of injustice and exploitation under the feudal monarchy before the revolution of July 14, 1958, which changed the course of political, economic and social life in Iraq. Then was the July 12-20 revolution, which began to take broad and tangible steps in Iraq towards achieving economic development and social welfare. The share of the working classes, including the peasant class, in this regard was clear and tangible. As the happiness of these classes is the goal of this revolution and for their sake. And that the growing interest and great support by the political leadership of the July 17 Revolution to revitalize, develop and support the cooperative movement in the Iraqi country is a bright sign of the important achievements in the record of this revolution as it proceeds steadily in the path of socialism characterized by justice and equality and the elimination of feudalism and backwardness.
Our study begins with an analytical review of the development of the cooperative movement in Iraq during the aforementioned period, with the help of the latest statistics and data we have attained in this field, while diagnosing the most important obstacles that still exist until now.
After that, we presented a summary of the relative size of the agricultural cooperative movement in Nineveh Governorate, with an attempt to determine the relative importance of agricultural cooperatives activities in this governorate with respect to the country.
Finally, we included some findings and recommendations that we could identify through the study.
We would like to mention that the historical aspect of this study was prepared by Professor Mahdi Ali Abdul-Hussain, while the analytical statistical aspect was prepared by Dr. Zakaria Abdel-Hamid Basha.

Sulfur deposits are found in several areas of Iraq, the most important of which is at the present time the area between the opening and the Mosul and on both sides of the Tigris River, that is, the area whose terrain is convex Anticline and concave twists and extends from the northwest to the southeast, and sulfur is found in sedimentary rocks belonging to the Miocene formations Al-Asfali "Faris Al-Asfal" which extends and includes large areas of the area. It is also noted that this region has been exposed to effective and severe erosion factors that helped create many outlets that worked to collect sulfur deposits in the middle and upper parts where erosion occurred, and the nature of limestone Al Habsiah is also paved and helped to achieve these gaps by responding to those melting working rocks that formed the Caverns caves in which groundwater flowed and thus facilitated the arrival of that water to those depths that had an effect on the deposition of sulfur, and these gypsum rocks often contain oil, gas or Gear, that is, there is a relationship between the presence of sulfur and oil fields, as sulfur can be obtained from natural gas and this is what is actually present in the sulfur extraction unit in Kirkuk at For example, but not limited to, it is also noticed that all convex twists containing sulfur cross the Tigris River except for the Quliyan twist, which was later found to have traces indicating that he was crossing an ancient river dating back to the fourth time.

Hatra is located southwest of the city of Mosul, 10 km away. And it leads to it by branching from the right of the main street that goes to Baghdad. The urban land is fertile, rich in water produced by the fresh pomades that abound in this region, and from rainwater collected in the depressions.
It is not known exactly when Hatra was built, and it is believed that it existed since the Assyrian period - in the late eighth century BC as a place where shepherds descended. Many factors helped its growth and prosperity, as it has a commercial location that controls the main routes for the transportation of goods coming from China and India to Asia Minor and Europe, then its commercial importance increased after the conquest of Alexander the Macedonian (21-21) BC to the countries of the Levant and the resulting increase. Roads and paths that forked from Babylon. Hatra had military significance when it took its position to defend the Parthians in Al-Mada'in against their Roman enemies, as happened during the reign of the Parthian king (Epiphir III) 69-57 BC. And his son (Rod II) 57-36 BC. The urban site provided an opportunity for its residents to contact other peoples, so the researchers called the city and cities similar to it in terms of the importance of the site the name "caravan cities."
And the assumption of the presence of Hatra in the late eighth century BC. M. It means contemporaneous with many incidents in Mesopotamia until its fall in the year (240 AD) at the hands of the Sasanian Persian king (Sabur the First). Among those incidents, the Arab tribes were able to cross the Euphrates River after the fall of Nineveh in 612 BC. And its penetration in the form of a large migration that extended north to Nusaybin and Diyar Bakr, so the northern regions located between the two rivers after the fall of Nineveh, about two centuries after the fall of Nineveh, were known by the name Arabaya, relative to the Arabs. Its glory during the first three centuries AD, and we can observe different cultural influences on this city, and we can trace many cultural aspects of Hatra back to its origins in the Mesopotamian civilization, such as: building the iwan and square building that was familiar in ancient Iraq and the presence of composite names of names of gods known in Ancient Iraq, as some of the gods of Mesopotamia promised themselves by their names in this city, such as (Shamas) (and Narkal) (Nergal), (Bel) (Bel), (Nabu) (Na Bo), (Shahero) and (Shahero) and (Shamla) It is also noted that many of the decorative artistic elements in Hatra have their origins in the Mesopotamian civilization, such as: the triangle, the circle, the intersecting and intersecting circles, the plexus, the cross, the swastika, the snake, the eagle, the compound animals, the rose, the frond, vineyards and clusters of grapes This is in addition to the features of similarities between the religious beliefs that were common in this city and what was known in ancient Iraq.

Caliph Abu-al-Abbas was the founder of the Abbasid Caliphate, the most celebrated and longest lived Arab dynasty in Islam. It ruled (from Baghdad) 750 to 1258 A.D. Abu-al-Abbas was a man of a most determined personality. He was purely intellectual, guided by logic and lacking in emotions or the weaknesses bred by affection or pity(1). He came to power as a result of a successful revolution which overthrew the Umayyad Caliphate of Damascus.

Caliph Abu-al-Abbas nominated his brother Jafar (ibn Muhammad ibn Ali) for the caliphate before he died, ()Jafar, who took the name "al-Mansur-billah or, supported by God with victory" was one of the greatest of the Abbasides, and the thirty-five caliphs who came after him were all his lined descendents.(2) In his time the Islamic Arab caliphate was reaching maturity and moving towards culture, literature and the arts.3)

Al-Zahawi: (1863-1936! ) (1219-1355) Jamil b Muhammed Faidi al-Zahawi was born of Kurdish parents from the Baban tribe but his ancestors were the descendants of the famous Arab leader Khalid b'l Walid and they had married in a Kurdish family. His father was the Mufti of Baghdad. He was called al-Zahawi because his grandfather had lived at the village of Zahaw. It is situated in the north of Iraq. The poet was born in Baghdad in June 1863/1279.

A frequency count was made of all the occurrences of /ô: / in Daniel Jones' English Pronouncing Dictionary (EPD) and it was found that the distribution of this sound is governed by a set of rules that can be deduced from the English orthography. 2446 cases conformed to the rule hypothesised, i,e., V +r +C, and were put into five rules, whereas 194 instances did not conform to the hypothesis and were treated as exceptions or nonsequential.