Adab AL Rafidayn

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

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

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

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

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