Midad Al-Adab Refereed Journal

The topic (the difference in meaning of single-root verbs in the Holy Quran) is one of the topics that requires further induction, investigation and study to clarify the subtle semantic differences between single-root verbs based on what is mentioned in the books of Quranic meanings, parsing, metaphors, strange words and interpretation, in addition to books of grammar, morphology and dictionaries. For example, there is a great difference in meaning and usage between the two verbs (to come) and (to come); the Holy Quran has made this clear in what each verb contains of a lexical and contextual meaning that is completely different from the other; (Ata) is not the same as (atay), as each of them is an independent verb and has its uses. The first comes intransitive and transitive, transitive by itself and with a preposition, and it indicates the meaning of proximity, nearness, presence, coming, torture, practice, engagement, supervision of something, following, becoming, transforming, directing, intercourse, appearing, and exiting, while the second comes transitive with two objects, one of which is sometimes deleted for evidence indicating it, and it indicates the meaning of giving and gift, then the meaning of indoctrination, insight, provision, dominance, and acquisition.

Noam Chomsky is an important icon in modern linguistics, and his generative transformational theory is one of the most important theories that is still widely popular in study, research and application. Despite the passage of time and the passage of sixty years since its formulation and the emergence of other linguistic theories after it, the search for the concept of generative transformational theory in ancient Arabic linguistic study (in origin and application) was one of the most prominent features of contemporary linguistic studies. Due to the importance of this feature, this study came to shed light on Chomsky\'s cognitive impact on contemporary Arabic linguistic studies.

Language is abbreviated symbolic sounds that convey meanings in existence in moments or minutes, so the symbol that is conveyed must be accurate to what it alludes to, otherwise people will be occupied with endless performances to convey huge and enormous contents.

Since language is a set of expressive capabilities in the environment, and they are highly abbreviated and intensive capabilities that convey meanings, experiences, feelings, perceptions and events to communicate, cooperate and achieve the human message in this life, it is no wonder that it is the most accurate, shortest and most capable means of performance and communication.

From here we notice that the synthetic words are finite, while there is no finiteness in meanings, and thus it becomes necessary for Arabic to express the infinitely little about the infinitely much, and if it achieves this, then it has achieved the economy itself; since the behavior of language is an economic behavior that employs few means to reach many goals, and this clearly shows us the concept of linguistic economy.

On the basis of the above, the stages of linguistic economy in movements begin with similarity, as the free movement is similar to another movement; To reduce the muscular effort expended in pronouncing them, then the similarity is followed by shortening the movement until we reach the highest stage of the stages of economy in movements, which is dropping the movement completely from the phonetic context by quiescent the vowel.

Quiescent the vowel leads to reducing and closing the syllables, and closing the syllables, which leads to shortening the effort at the same time leads to shortening the time in pronouncing the word, and thus we reach the highest point in linguistic economy, as it saves muscular effort and reduces the time of pronouncing the word in addition to lightness and phonetic harmony.

This research revolves around the rhetorical justifications for prolixity in the discourse of the Holy Quran, taking Surah (Al Imran) as a field of application in order to uncover the aesthetics of the highest statement through the types of famous and extinct prolixities and the meanings of intentions that depend on them, to emphasize that the part of beauty in the Holy Quran is the miraculous structures rhetorically, and for that reason the most prominent of them were identified with the naming of the rhetorical terms and returning them to their origins from the ancient and modern, and defining them, and linking them to the Quranic texts by way of application in successive places in Surah (Al Imran) with extreme brevity without padding or length so that the research takes the reader\'s hand to those types without boredom, not caring about the differences as long as they revolve around one goal; which is to show the beauty of the Quran

One of the most important objectives of this research is to re-read Arabic rhetoric, by returning to Arabic rhetoric and trying to extract some observations that prove the communicative dimension in it, and in order to reach this goal, the research was divided into three main sections:

The first section: It was entitled: ((Communicative concepts and meanings)), and we discussed the communicative theory, stating its most important definitions.

The second section: It was entitled: ((Elements of communicative in Arabic rhetoric)), and we discussed in this section each of: the speaker, the listener and the situation as the most important elements of communicative.

The third section: It was entitled: ((Speech acts in Arabic rhetoric)), and we discussed the theory of speech acts.

The research reveals a method of the grammarians\' considered methods in directing the grammatical system with its chapters, topics and issues, by relying on the status of similarity between words, structures and styles; to bear similarities on each other; reaching the issuance of judgments reasoned by this grammatical thought. The research showed issues in this way, the basis of which is the concept of similarity among grammarians, its locations in the works, and the method of presenting it in light of the grammatical chapters, and the issues emanating from words and their structures and the styles issued by the Arabs, and monitoring the patterns of grammatical thought associated with similarity represented by interpretation and revealing the structural associations and revealing the appropriate codification for use.

This research was based on a concept related to what is called \"criticism of criticism\" which asks about the validity of modern critical approaches in analyzing and studying the Quranic story, and about its cognitive origins; the critical approaches in their origins and field applications are the subject of this research study and not the Quranic story, and therefore the real field of this study is not knowledge; but rather knowledge of knowledge, as its work is focused on the critical field more than the creative field. The difficulty lies here; as our work seems to be focused on judging critical works in terms of their commitment to applying the theoretical origins of critical approaches and their suitability for studying the Quranic story, and following up on the technical, methodological and doctrinal problems that can be raised by applying the literary critical approach with all its philosophical and intellectual implications to the Quranic story, with all its specificity as well. The nature of the research required defining this approach first, then presenting its images and manifestations in Arab studies of the Quranic story with a strong emphasis on the problems raised by such a forced application to the Quranic story. The study came out with results and recommendations, the most important of which is preserving the specificity of the Quranic stories and devising an appropriate approach for them.

The metonymic dimension in stylistic study depends primarily on reception, and on the extent of conscious reading without introducing mood or belief that may negatively affect the validity of that reading away from the divisions adopted by traditional Arabic rhetoric. This is not included in stylistic study that depends on the ability to understand and involve artistic, literary and ideological tools at the same time. If language is a product of development and changing understanding according to what the development dictates in terms of comprehension, awareness and perception, and given that language is taken as a field for growth and development, the understanding that we obtain now is not necessarily the same as that obtained by the predecessors of critics and interpreters, and it is not necessarily the same as that which students will obtain later and in the coming days; because linguistic study is a study with a deep, developed dimension that proceeds on two horizontal and vertical paths.

The research aims to reveal the most prominent challenges facing the Arabic language in this era, through analyzing the manifestations and tools of linguistic globalization. In order to achieve this goal, the research was divided into three sections. The first section: It was entitled \"Globalization\" Concepts and Connotations, and it included the definition of globalization, its origins, types, negatives and positives. The second section: It was entitled \"Linguistic Globalization\" Concepts and Mechanisms, and it included a reference to the concept of linguistic globalization, its characteristics and dimensions. The third section: It was entitled \"The Arabic Language and Linguistic Globalization\" Effects and Requirements, and it included a reference to the effects that linguistic globalization left on the Arabic language in the era of globalization at the official and popular levels, with a statement of the requirements for confronting these effects.

Phonetic discordance is a prominent linguistic phenomenon in the Arabic language, which occurs between similar sounds in words. Sibawayh mentioned discordance in more than one place in his book, including his mention of it in the chapter on what is anomalous, so he replaced the place of the lam and the ya’ due to the dislike of doubling, and it is not common, such as your saying: tasrayt, and tathannaytu, and taqsayat from the story, and dictation (1)

Al-Mubarrad said: (And the place of one of the two letters is replaced if they are doubled, such as your saying dinar and qirat, but the original is to make the nun and the ra’ ​​heavy. Don’t you see that when they are separated, you say dinars and qirats? Likewise, you say amallat and umlayt and taqaddayt from the story and tasrayt, and the original is / tasrarrat (2)

The difference in names is known by breaking the name or making it diminutive. The original dinar before the difference was dinar, and when making it diminutive it is said dinayyir, when making it plural by breaking it is said dinars, so the yaa’ returned to its original, which is the noon, so the word.

And the same is the case with qirat, and the original is qirat; so its diminutive is qirit and its breaking is qirat, and likewise: diwan, and the original is diwan; so its diminutive is duwaywin and its breaking is dawawin (3)

It is necessary to point out the multiplicity of names for the difference in the books of the hadith scholars; The most prominent of them are:

1- Dissent (4)

2- Variation (5)

3- Variation or difference (6)

4- Dissent (7)

Dissent has two names in the book of language by Vendryes; they are: (paradox and dissent) (8) while Brockelmann called it: (change of sounds) (9)

Some researchers were interested in taking some lines of this poem that I studied for the purposes of citation because it represents the poet\\'s point of view on the unity of religions. When analyzed, the research rejects the idea of ​​the unity of religions in this poem, as it is organized with a thematic unity throughout its lines, which makes division difficult, and this is what the research approved. In addition, the poem is filled with symbolism that the poet used to express the meanings of goodness.

Thus, it can be said that this research is the first of its kind that aims to solve the ambiguity of Sufi poetry through poems and through the sayings and explanations of Sufis, especially those that depict Ibn Arabi.

Style is a cognitive system related to thought, consciousness and philosophy. It is used in modern critical analysis that has pointed out the cognitive, epistemological and philosophical background that contributed to the creation of its term in literary existence. Also, pragmatics and semantics are involved in style. Much attention has been paid to style by scholars and researchers interested in critical theory, cultural analysis and thought dynamics. It has been found that style has its own linguistic specificity in association and dissociation. The Ttext product and the reader do not deal with the dictionary meaning of words. They are employed in a way that carries ideas and cultures. The linguistic interaction between stylistic formulas that contain certain signals and signs makes the text balanced. It should be noted that the communication between the addressee and the addressee must be governed by the context of the situation, cognitive relationships and a series of linguistic features.

Reading has the effectiveness of revealing the layers of meaning and thus it is part of the process of analysis and realization of the complete meanings in the speech units that are represented by successful literary texts.

The linguistic elements that the reader seeks and that the context has determined in presenting meanings and ideas are what form the main idea that has a role in communicating, clarifying and revealing the meanings of the text\'s connotations.

Whatever the reason for the multiplicity of reading and the meaning that the structure requires, critics and linguists have taken different positions on this phenomenon, ranging between praise and blame.

Some of them considered it part of the language of poetry and its nature and a way of dealing with usage. Some of them considered them flaws that might be, for some, a sufficient reason to exclude this or that from the boundaries of the art of poetry and a pretext for not recognizing it.

My work is similar to an invitation to the recipients to adopt the idea of ​​successive gradation in their intellectual and behavioral lives as a way to read the original and contemporary linguistic system; to reach a broader understanding of linguistic activity with its perspectives and theories across the ages. I have monitored the idea of ​​gradation in the inherited classification path in terms of quantity and quality, and the choices of the linguists in collecting the verbal wealth, and drew the recipient\'s attention to the problem of temporal overlap between the messages as a collective composition and the Ain dictionary as an organized composition, and solving that problem with the idea of ​​scientific gradation rather than temporal. As for the linguistic classification path, I believe that acquiring linguistic knowledge must pass through two stages that lead the linguistic scene: the stage of language for itself with De Saussure\'s structuralism and language in the mind of the speaker with Chomsky\'s generativeism, then moving on to other textual directions by following the structural relationships and their harmony, and argumentative by following the stylistic ladders and convincing them. I did not neglect the procedural aspect, so I preferred to monitor the gradualness inferred from the formula (Fa`ala) and its derivational richness, and delve into the objectives of the Qur’anic text with what came from the assignment that calls for adhering to Qur’anic devotion and seeking healing from its verses with the mechanism of gradualness coupled with multiplication. At the level of grammatical procedure, gradualness appeared present in the thought of the personal grammarian and the collective thought of grammarians, accompanied by consideration of the addressee in the gradual establishment of issues such as the links of the predicate to the subject. I ended - saving other issues that the place did not allow - with the linguistic applications that graduated from the minor unit (phoneme) by establishing the term and revealing its purposes through phonetic and written performance, passing through (morpheme) and its functions in the structure of the word such as the diversity in the subsequent (ta) and derivatives between the active and passive participle, and ending with the major semantic unit by reviewing its distributional relations and gradualness in its fields such as human organs as a reminder.

This research is an idea that the researcher has had since advanced stages of his academic life, but this idea was not established and written to appear until today, and God willed to support it with this research under the title (The Duality of Encouragement and Intimidation in the Qur’anic Parable (A Study in Light of Discourse Analysis)), and the parables in the Holy Qur’an are like the story, they bring the idea closer to the minds and sharpen it in the mind and heart, in a method of analysis of what the Most Gracious said about the duality of encouragement and intimidation, which derive their material from reward and punishment. The researcher saw fit to seek help after God from a number of sources from which he set out in the analysis, research and scrutiny, so the interpretations were the first and the sources of discourse analysis were the second. The researcher divided this study into four chapters preceded by an introduction in which he reviewed the parable and the terms encouragement and intimidation in language and terminology, while the second chapter came under the title (The Extension of the Parable through Human Heritage), while the second chapter was concerned with (The Relationship of the Parable to the Duality of Encouragement and Intimidation), while the third chapter was concerned with (The Functions of the Parable through the Elements of Encouragement And intimidation), and the fourth and final section was directed to clarifying (the spaces of the relationship between structure and meaning within the expressive context of the proverb), then the research was concluded with the most important results that it reached, accompanied by the sources.

Among the modern concepts in critical studies are the terms argumentation and intertextuality. In terms of naming and rooting, they are different from Western concepts, but we find their roots in ancient Arabic criticism under other names such as argumentation, quotation, and others. From the perspective of studying the Arabic poetic heritage, including Andalusian, according to modern critical methods, our research came to study the role of intertextuality as an influential argumentative tool in the poetry of the Andalusian poet Ibn al-Sayyid al-Batalyusi. It was divided into an introduction and three axes. The first dealt with the argumentativeness of the Qur’anic intertextuality, the second axis dealt with the argumentativeness of Arabic proverbs, and the third axis was devoted to examining the poet Ibn al-Sayyid al-Batalyusi’s use of poetic intertextuality and benefiting from it in supporting his poetic text. In conclusion, the research concluded that both argumentation and intertextuality were known to the ancient Arabic poet and he was aware of their influential value, and that the Andalusian poet Ibn al-Sayyid al-Batalyusi was a model for the Arab poet who benefited from the argumentativeness of intertextuality in enriching his poetic text, and that the texts that argumentation relies on the most are religious texts, followed by Arabic proverbs, and from Then the poetic text, and the collection of those citations indicated the extent of the poet’s mastery of his talent, the depth of his culture, and his skill in employing that cultural stock to give his poetic text an influential force through which he could gain the acceptance of the recipient and even convince him of his intention.

Praise be to God, Lord of the Worlds, and with Him we seek help, and may God’s prayers and peace be upon Muhammad and his pure and good family.

The practice of reading heritage is still present in the literature of writing among scholars, as it contains the ability to engage with multiple approaches that allow it to be spoken and dealt with in a new horizon of approach and dissection. Perhaps the “Books of Rulings or Sultanic Literature” has a space of presence in the historical and political fields more than others due to their connection to a climate imposed by the nature of the text in them, so working on it with a reading microscope examining the nature of the formation of its systems and approaches to its discourse becomes an urgent matter that motivates the discovery of the patterns of structures and meanings and the characteristics of communication and persuasion in what is manifested from it as a verbal achievement. It is no secret that the support in the field of application through the procedures of argumentative reading of the “Sultanic Rulings” and the political discourse produced by these works allows for a marriage capable of approaching the subject with an indicator that draws a title for the research with (The argumentativeness of political discourse according to Al-Mawardi.. Sultanic Rulings as a model) because of what is in that of similarity indicated by the statements of scholars and the secretions of reality in the reality of the accumulation of political discourse with argumentative loads that are not available in another text as they are available in it. As for why Al-Mawardi? Because he appeared in most of his works as a legislator of authority, so his discourse was distinguished by its condensation through the combination of the jurisprudential and political discourses.

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon our Master Muhammad, his pure and good family and companions, and those who follow them in righteousness until the Day of Judgment. After that,

It is known that the Arabs have made great efforts in serving this noble language, and they have studied everything related to it from phenomena and manifestations in a deep study, and they have paid great attention to all linguistic fields.

Among these fields are phonetic studies, and it is no secret that the emergence of phonetic studies began with Al-Khalil, Sibawayh, and Ibn Jinni, passing through phonetic studies with the scholars of Tajweed until the modern phonetic study, as many books have appeared in this regard.

In this research, I have shed light on the phonetic study in Iraq, especially after 2003, and this movement included the following:

Books written in the science of phonetics.
University theses and dissertations.
Research written in this regard.
In this research, I relied on selected models, as there are many phonetic studies after 2003. For this reason, I chose a section of them, hoping that it would be sufficient to clarify the phonetic effort of Iraqis after 2003.

Language is the civilizational record and intellectual and cultural source for any nation, and thus it becomes a living image of the identity of its people. As for talking about the Arabic language with its characteristics of beauty, strength and ability to reveal the essence of thought, it is a talk with many emotions; that is because what the colonizers of thought and those who were carried away by their imagination have done by claiming the difficulty of Arabic in pronunciation, writing, vocabulary, structure and meaning, this research came to present their claims and clarify its nature, reality and goals according to the scientific research method in languages, taking up descriptive, historical, analytical and comparative research methods, so the title was (The Claim of the Difficulty of Arabic: Presentation and Criticism), and it contains two sections: the first includes claims of the difficulty of Arabic sounds, writing and structures, and the second includes claims of the difficulty of structure and meaning. After analyzing and comparing Arabic with some languages ​​- the world today - it became clear that these claims are invalid according to the laws and systems of languages ​​​​according to specialized researchers, and the falsity of what the claimants claimed and their suspicious purposes in attacking our Arabic language became apparent. It has been proven that Arabic has the characteristics of ease, simplicity, precision, and breadth, in addition to sublimity and beauty.

Human languages ​​are divided into two types: tonal languages, in which the meaning of some words is determined by changing their tone, and intonational languages, in which the meaning of the sentence varies according to the variety of intonations in which it is pronounced. Our Arabic language is one of these types. In this research, we studied the functional phenomena of phonetic formation in the Holy Quran. The change in tone is linked to the meaning of the sentence in the verse, and it may occur in the context of entire surahs or a group of verses that address a certain situation. We see it vary according to the diversity of the situation and context. Modern scholars have made a clear effort to monitor and explain these phenomena. This research comes in a series of functional applied Quranic phonetic studies. Intonation varies according to the Quranic context, to ascending, level, and descending. Stress is also primary and secondary, and so on, according to the significance of the contextual situation of the Quranic text. This research was titled (The significance of functional phonetic formation among modern scholars and its impact on Quranic performance), and its components were represented by an introduction, preceded by a summary in Arabic and English, then three axes, after which the study was concluded with a conclusion in which the results reached by the study were presented, with a list of the most important sources and references. The three axes played a role in employing the phenomenon of intonation and stress in Quranic performance. The first axis was: (A historical overview of the two phenomena). The second axis: (The phenomenon of intonation and its applications in the Holy Quran). As for the last axis, it was entitled: (The phenomenon of stress and its applications in the Holy Quran).

Praise be to Allah, Lord of the Worlds, and prayers and peace be upon His trustworthy Messenger, sent as a mercy to the worlds, and upon his family and companions, all of them. As for what follows, the Arabic language is known for its vast vocabulary and many meanings. This is what distinguishes Arabic from other languages, in that one meaning has several words that carry that meaning. We should not ignore an important issue within the folds of this characteristic, which is: that those multiple words, even if they agree to carry one meaning, they specialize in highlighting a special characteristic among many characteristics contained in the meaning carried by the word, and its usage is preferred according to the context of the sentence that contained that word. We cannot say the word (devoured him) like (ate him) in the noble verse: {They said, “O our father, indeed we went racing and left Joseph with our belongings, and the wolf ate him, and you will not believe us.”} {And if we were truthful} because the word “preyed” has a communicative usage that refers to the fact that a wolf attacks a human and kills him by force. As for eating, it refers to eating without killing a human by force, such as if he found him dead and ate him. The words of these meanings are distinguished from each other according to the communicative dimension of the word. Therefore, the communicative dimension played a major role in directing the words used in legal and jurisprudential texts and the rules governing the principles, because the word is intended for itself and not for other synonyms, and in this sense we find the words in the Qur’anic context controlled with miraculous control, and for that reason the communicative dimension played a major role in directing the words in legal formulations, and this communicative use has a desired purpose for itself in constitutional and legal formulations, and the employment of some words over others in the same meaning in the legal text shows its effect in the realistic applications of legal texts, so the occurrence of the word (recovering it) in the talk about the citizenship granted to the Iraqi citizen, from Article (18. Third. A) of the Iraqi Constitution of 2005 instead of the word (recovering it) was considered in the constitutional formulation as weakness and an illegal term, because restoration means the loss of citizenship from the citizen originally and then citizenship is granted to him again, while the correct thing is recovery because it was not originally lost but rather suspended and restored to the citizen, and from such we realize the importance of the role of communicative linguistics In codifying words in disciplined linguistic contexts, and determining what distinguishes a word from its synonym in the same meaning to achieve accuracy and comprehensiveness in words, especially in legal formulations, and to shed light on this topic, and to clarify the role of pragmatic linguistics in directing legal texts and the positive and negative impact of pragmatic use in those texts, this research was entitled: (The role of pragmatic linguistics in legal formulation - a study of the Iraqi Constitution 2005).

The Arab presence in the Italian peninsula and its islands extends from the ninth to the eleventh century, according to the information provided to us by historians.

This living presence is described in two aspects, the first is the material architectural aspect, as museums preserve many important and rare archaeological evidence of inscriptions and Arabic calligraphy. The second aspect is the cultural and social aspect, represented by the broad linguistic presence of the Italian language, because it is one of the countries that, like the rest of humanity, enjoyed the fruits of the Arab cultural and scientific civilization. Here we will shed light on the Italian city of Pisa - the maritime republic at that time - where it enjoyed an important position during the Middle Ages, and this importance is evident in all its architectural landmarks and in the various works of art preserved in the halls of museums and in the treasures of churches. Among these evidences we also find valuable artifacts of Islamic art, for example, the famous phoenix (hybrid) - which was placed on the roof of the central cathedral, specifically in the upper part of the roof of the central nave of the cathedral - but today it is preserved in the Museum (dell\'Opera del Duomo), perhaps one of the spoils of war that were obtained in one of the Pisan battles against the Muslims. There are also Islamic artifacts stored in other places in the city, including the Roman Church of San Sisto, where the funerary inscription that is the subject of our research is stored. The research is concerned with a historical, descriptive, and linguistic analytical study of its vocabulary. This funerary inscription was carved in relief and in Kufic script on a marble slab, with the name of the prince (Abu Nasr Muhammad Abdullah bin Aghlab), and it is said that he is known as (Al-Murtada). The inscription is still preserved with other valuables, as we mentioned, in the Roman Church dedicated to San Sisto, located in the city of Pisa in the Italian province of Tuscany. This inscription was engraved in Kufic script in a simple decorative frame, and the text consists of fourteen lines beginning with the Basmala followed by the name of the deceased and also includes verses from the Qur’an.

Bernard Lewis is an American Jewish orientalist who made his clear and profound fingerprints and influences that cannot be ignored when studying Jewish and American orientalism, which gave him a prestigious position through his academic and political connection to colonial goals, as he is a historian of Islamic history, medieval, modern and contemporary history, and benefited from him to understand the facts of contemporary Islamic movements. Many orientalists have tried to spread their destructive ideas among Muslims through their writings, proposals and intellectual productions, including Bernard Lewis, who put forward many of his opinions that were characterized by racism, Zionism and aggression in his writings and proposals. Therefore, I wanted to shed light on some of his ideas and divided the research entitled (The most prominent influences of Jewish writers on Arab unity through spreading their destructive ideas among Muslims (Bernard Lewis as a model)) into several axes:

First: His proposals through his writings and books.

Second: Spreading his religious and Jewish ideas.

Third: His control over the editorial and radio magazines, including.

Fourth: Dividing the political geography of the Arab world into three groups.

Fifth: The plan to dismantle Iraq into three regions.

Sixth: Bernard Lewis, Sykes-Picot Plan No. 2

Although the Buyids had controlled the Abbasid Caliphate by entering Baghdad in 334 AH and controlling the capabilities of the Caliphate, and launching a policy of isolating the Caliphs from the politics by which they ruled Iraq.

However, the scientific movement was not affected by this new trend, as Baghdad witnessed a scientific renaissance in that era in various directions, indifferent to the political conflicts that the country witnessed.

The truth of the matter is that national unity remained cohesive in that era thanks to societal awareness, and the role of science in maturing identity and advancing in the space of knowledge, and the scholars had a clear impact in strengthening this unity in light of the scientific councils and teaching various sciences, and the activities accompanying them, all of which were a tributary of the tributaries of unity and cohesion in that era. Even some of the Buyid princes submitted to that scientific renaissance and encouraged scientific activity.

This research revolves around the use of history in strengthening national identity, as the study of history aims in one of its aspects to improve the reality of (nations) and (states) and to strengthen (national identity) with all that this term (title) carries of a comprehensive understanding that includes meanings (belonging, pride, loyalty, giving, sacrifice and pride), which we will show in the first axis of this research.

On the other hand, we touched upon an applied case that could be a good model for these meanings advanced above, as the multiple messages included in the books of Andalusian history, which bore the title (A Message on the Virtue of Andalusia) can be considered a form of historical writing that develops the meanings we talked about, and we will try to clarify the contents related to it through the following two axes:

First: About History and Identity

Second: Virtues and Strengthening the Andalusian Identity

The research paper focused on peaceful coexistence in Yemeni society, a study of its effects (the era of Ali al-Sulayhi as a model). The importance of this study comes from revealing that sectarian loyalty closes the door to religious coexistence, highlights the estrangement, and turns closeness into distance and love into enmity. Yemeni society during the era of Ali al-Sulayhi was strengthened and grew stronger, as we find coexistence between Sunni and Ismaili sects. A society in which sects and denominations are diverse and fused into one crucible, far from racism towards a particular sect or denomination. Yemen, especially at the beginning of the fifth century AH, did not have any form of peaceful coexistence or political unity that would unite the country. Rather, it was distributed among conflicting princes and leaders who were only linked to Baghdad, the capital of the Abbasids, by a weak bond represented by the establishment of the sermon. In addition to the sectarian situation, it was characterized by the following: The Ismaili sect spread in the Maghreb of Yemen, in addition to Najran and Asir, the Zaidi sect spread in Saada, while the Ibadi sect spread in the west of Sana\'a in Shatab and Hadhramaut, and the Sunni sect spread in the rest of Yemen. Thus, the circumstances were ripe for the emergence of a personality that would unify the country of Yemen.

Iraq witnessed, during the second half of the eighteenth century until approximately the first quarter of the nineteenth century, the intertwining of a number of political and social phenomena, which left their clear effects on the impact of religion on the cohesion of Iraqi society, in addition to the intellectual movement created by the clergy, which was positively reflected in the growth of the community spirit and the preservation of the essence and relations of Iraqi society at that time. What is striking is that religious and sectarian diversity in Iraq often agrees with or follows national diversity. Perhaps what added more distinction to this diversity and diversity is the geographical distribution of national, religious and sectarian groups based on the density of their presence in those areas, a distribution produced by historical circumstances in certain periods. It is historically known that religious shrines and tombs have embodied important roles in the cultures of peoples and nations and emphasized the spiritual connection and emotional cohesion between members of one society. We find this not only at the level of the Islamic religion, but it was embodied in the beliefs of other heavenly religions and according to the standards and customs called for by those religions until the concept of shrines became widespread in the cultures of peoples in general and in particular alike. Moreover, it was linked to the long historical journey of man to the extent that the holy shrine was associated with the inspiration of the sublime meanings in the moral and spiritual connection between man and what he believes or believes in.

This study addressed an important topic that had an impact on the reality of the history of Morocco and Andalusia, which is the unity between historical writings. The countries of Morocco and Andalusia were closely linked, which was embodied in the cultural and political unity in the 6th-8th centuries AH / 12th-14th centuries AD. This resulted in the writing of many historical writings of different types, such as: general history, local history, biographies, history of genealogies and countries... and other historical writings. Which resulted from the change in political life in the countries of Morocco during this period and the fall of the Almohad state; This was reflected in historical writings; as these writings monitored for us various aspects of life during this period; each historian was unique in the history of the country or city to which he belonged, and expressed it by the extent of his connection to his homeland and birthplace. It is one of the motives for writing this type of books, so historians appeared who contributed a great deal of it, including for example Ibn Khaldun, Ibn al-Khatib, Ibn al-Ahmar, and others. From this standpoint, writing on this topic lies in knowing the historian’s goal in writing the book, and reaching the types of sources he used in his book, his style, the content of his book, and the scientific value of the book and how it contributed to revealing aspects of life during the period in which he lived. In addition to that, it dealt with a detailed axis on the extent of the development of documenting historical writings from one century to another, and whether they followed one method and one style or not, and knowing the purpose of writing these writings, and the extent of the existence of intellectual freedom that allowed scholars to move between Morocco and Andalusia and the rulers’ encouragement of them in the multiple areas of their contributions to the development of historical writing and composition.