iklil for Humanity Studies

This study of this manuscript is nothing but imitating scholars and preferring the correct one between their sects. This manuscript was written and classified by the eminent Imam and scholar Sheikh Abd al-Ghani bin Ismail bin Abd al-Ghani al-Nabulsi to discuss many questions and issues that occupied Muslims in certain periods, and those issues are still regarding fatwas, imitation, and the transition from one sect to another. Another doctrine. Our Sheikh tried to address these issues in an eloquent scientific manner. This message, despite its small size, is important. Because it addresses issues that the researcher should not ignore in jurisprudence, and in this investigation, the researcher relied on two copies, and after that I met the written copies, the explanation of which I confirmed in my study of the manuscript

The research aims to study the words of the unseen in the Holy Qur’an, He explained that the word unseen means everything that has escaped our senses, and the research highlighted the morphological significance of the words unseen. Among them is the infinitive’s significance of the event and the present tense verb’s significance of renewal and occurrence. The reason for the appearance of the form of the Knower of the Unseen in the singular and the Knower of the Unseen (in the plural), The research highlighted the grammatical significance of the shortening style with negation and exception, the article (but), and the abstaining conditional article if.

Morphology, or syntax, is a fundamental division in linguistic studies, encompassing both grammar and morphology in scholarly works, notably in the writings of linguistic pioneers such as Sibawayh and al-Mubarrad. Grammar has received ample attention from scholars, resulting in numerous studies exploring its linguistic phenomena. However, morphology has not enjoyed the same degree of scholarly attention. Hence, this research sheds light on a specific aspect mastered by some scholars, perhaps most notably by Ibn Malik (d. 672 AH), which is precautionary differentiation. His book \\"Tuhfat al-Ihza\\' fi Farq bayna ad-Dad wa az-Zha\\'\\" serves as the scientific basis for this study, pioneering the establishment of guidelines for distinguishing between the letters ض and ظ. Differentiating between these letters is highly challenging, thus precautionary differentiation became the cornerstone upon which Ibn Malik based his guidelines. Almost every rule he established includes a condition or precaution.
This study aims to analyze these precautions and accurately define their terms, aided by dictionaries and morphology books that greatly assist in categorizing verbs according to their roots and sources.

The verbs of speech are one of the linguistic theories that form the basis of deliberative studies in the analysis of discourse, as the verbs of speech in their relationship to the verb and speech and its multiple theories have created a link between intention, arguments and structural analysis of arguments Where: the linguistic significance of the deliberative for verbs of speech when philologists: arbitrary, which is the result of the union of the signifier in the auditory image with the Understood meaning and the signified means arbitrariness that the relationship between the signifier and the signified is an unexplained relationship with logic and reason , has cited, for example.

The research aims to study the effect of poetic witness; As one of the basic buildings in establishing the authentication system in Arab culture, because of its effective authority that multiplies the persuasiveness of discourse and strengthens the energy of reasoning, the poetic evidence in Al-Badi’s book was accumulated quantitatively and qualitatively, creating a prominent phenomenon that was the tool of the inferential nerve that Ibn al-Mu’tazz relied on to prove the authenticity of Al-Badi’. Among the ancients, and an explanation of a set of conflicting values between (the ancient and the modern). The poetic speech of the witness in Al Badi’s book possessed a double power, as it is an eloquent speech that can be accepted in its various levels, and the second is in that it is an intentional speech for its own sake, which gives a double power that is equivalent to the semantic density. The poetic witness represented a demonstrative force that relied on a large reserve of memory of linguistic interactions and sayings. To build a new memory that depicts the origin of (Al-Badi') and the differentiated evolutionary structure of using his expressive arts. Al-Badi' is an old description of contemplation in literary discourse.

The martyrdom of Hussein bin Ali (peace be upon him) shook the whole world since the year (61 AH) and until now، the song of immortality has not stopped for this unique personality، as poets ancient and modern poets have lamented him، we chose two of the poets of Iraq in the modern era، Muhammad Mahdi al-Jawahiri and Badr Shaker al-Siyab، We examined and analyzed the employment of the figure of Hussein (AS) in terms of the thematic structure and the artistic structure of the two poems (I believed in Hussein) by Al-Jawahiri and (Letter to Yazid) by Al-Siyab، and we concluded in our research that both poets employed the figure of Hussein as a motivating factor to advance the Iraqi society from humiliation and humiliation and reject all injustice، injustice and subservience.

This research delves into the narrative creativity of the Iraqi writer from Maysan, Dhari Al-Ghadhban, exploring the impact and rhetoric of marginalization in his short story collection "Barefoot Club". It examines the narrative structure's deep layers to uncover the levels of marginalized classes who stand on the fringes of social and cultural discourse. Marginalization, a human condition tied to the nature of people and its consequences, occurs within specific cultural contexts and circumstances, often resulting from deprivation, exclusion, and marginalization. Al-Ghadhban's stories adopt this as an artistic approach, revealing the hidden and unspoken aspects of our societies, which suffer from the exclusion of the center, the pressures of life, and the harshness of existence. He expresses this through persuasive rhetorical language that encapsulates compelling stories and significant issues. The author's discourse penetrates social, political, and cultural systems, violating their sacred and taboo boundaries, which always seek to exclude and marginalize the other.

This research deals with metaphor as it is in the old and modern rhetorical studies took a shapes and images which made it as a cliché, and passed by the oldest, whether in the level of limiting the metaphor, or on the level of knowing its type, so, the studies starting from limiting the level of the point of view to its two sides to distinguish between it and simile, so, if we delete one of its two side it will be a metaphor. But to distinguish its type we must mention to one of its two sides and what we had deleted. This procedures could take the metaphoric art to a deadlock, so, this research looks for finding a new points of view that could deal with the metaphor differently, and it found out that the occupation of the metaphor and defining its type only happens by knowing the text and the intent, and if the researchers invest these two points the will find another horizons to the metaphor. So, this research is not trying to put out a fixed rules, rather its trying to look for a new starting points to moving the minds.

This research aims to study the phenomenon of sarcasm in the poetry of Omar ibn Raja, as this phenomenon was evident in his satires in a clear form, which calls for study. Omar ibn Raja, one of the poets of the Umayyad era, was keen to use ugly methods, the most important of which was the style of sarcasm and laughter. He was sarcastic and frivolous in his particular style. He often used sarcastic words and disgusting meanings, so his most mockery was of Jarir. This research dealt with the definition of sarcasm in language and terminology, and a brief overview of the poet’s life, mockery of the opponent, mockery of physical disabilities, and mockery of animal sounds.

This research seeks to explain and provide a clear vision of the importance of the cultural references that the poet Mahmoud Bem Al-Hassan Al-Warraq is influenced by and inspired by in enriching his literary texts and explaining their role in serving his poetic production، which indicates the depth of his religious culture and his awareness of the religious، literary، and historical heritage and standing by every tributary of it. The poet drew on his poetic experience، as these cultural tributaries are closely linked to his poetic achievement، which contributed to increasing his knowledge stock and strengthening his poetic production.

The supplication was mentioned in Mafatih al-Jinan in a miraculous explanatory style. The research dealt with its methods through study and contemplation, and it was mentioned in multiple ways and with variable expression, depending on the different situations in which the supplication was said. Therefore, this study includes three sections, which are: the science of meanings, the science of statement, and the science of the magnificent. It is a study that attempts to delve deeper into advertising texts to reveal the various connotations they contain, which in turn increase the sense of artistic beauty.

One of the most important factors for the spread of science and knowledge was the movement of translation among peoples and nations. Therefore, scholars paid great attention to translation. To achieve scientific balance between regions, there were other factors that helped motivate scholars to delve into the field of translation from and into the Arabic language, the most important of which was the emergence of the Islamic religion, which increased the importance of learning and translating the Arabic language, to know the origins of the new religion, In order to know the sciences and knowledge that appeared in his civilization and culture, translation was also important in transferring the sciences and knowledge of other cultures into the Arabic language. However, this movement faced some errors that had a negative impact on the language by introducing some words that depart from the true intended meaning into the translated text. This matter depends primarily on the translator’s culture and his familiarity with the vocabulary of the two languages from which he is translating.

The relationship between humans and images has evolved since ancient times, where images served as a means to express emotions and daily life experiences, leading to a deeper understanding of light and shadows. This scientific curiosity helped shift human thinking from myths to scientific reasoning. The 19th century marked a significant era of discoveries in the field of photography, which fundamentally relies on light. Visual documentation plays a crucial role in preserving the cultural identity and heritage of a society. Through the study of these documents, a better understanding of the society\'s culture and economic status can be achieved. The research focuses on the study of photography using the descriptive method, encompassing two aspects: the theoretical aspect, which includes the history and emergence of photography, and the practical aspect, which involves the study of three samples in the Gilgamesh Laboratories.

The Sassanian Empire arose in Persia during the years (224-651 AD), and was ruled by a number of kings who left a clear impact on the history of Iran, especially in the architectural aspect. This constituted an important achievement for the Sassanians, who saw themselves as successors to the Achaemenids in restoring the glories of the past, and Sassanian art revived the ancient times. The original forms and traditions of Persia, and the architectural aspect witnessed the construction of many Akthars, in addition to their capital, Ctesiphon, as the city of (Anticho Khosrow), meaning (Antioch of Khosrows), and the iwan, or what is known as (Kosrows Gate), is still visible in cities, immortalizing the name of the king (Kosrows Anushirwan). And the city of Jund Sabo, and Sapur. Architecture was not limited to building cities, but palaces had a large share of them, such as the White Palace, Sarustan Palace, and Shirin Palace.

Wisdom is a manifestation of intellectual advancement, through which nations can flourish and it indicates advancement in general. The Arabs considered wisdom to be the lost property of the leader and commander, and then it began to reach women as an integral part of the social and even political system. For this reason, the Arabs gave wisdom great importance and cared for and looked after those who possessed it and gave them a lofty position to the extent of granting them their leadership and presidency

The Jalayir sultans were born according to the nature of Islam, unlike what their ancestors, the Ilkhanids, descendants of Hulagu, were born according to. They pursued the interests of the Muslims from the beginning of their rule of Arab and non-Arab Iraq, and they took care of the religious rituals of the Muslims as they were the official sponsor of the Muslim subjects residing in these kingdoms. So they established mosques, built them, decorated them with the most beautiful clothes, built schools, paid salaries to their sheikhs, renovated the construction of the shrines of Muslim imams, added additional facilities to them, and led convoys of Iraqi pilgrims to the holy lands in Mecca and Medina. However, it was not what it was during the era of their Ilkhanid predecessors as a result of the fragmentation of the state. Due to the continuous struggle for power by the princes on the one hand, and the brutal Timurid attacks that affected their kingdoms on the other hand, Hajj trips were intermittent, sometimes departing from one year to another. Hajj trips were intermittent, sometimes taking place from one year to another, sometimes continuing for a few years and then returning to being interrupted for a few more years. These trips were distinguished by their small size and lack of pilgrims compared to what they were in previous eras, and they were not accompanied by a sufficient number of military garrisons to secure them from bandits. Likewise, the Jalayirids did not make serious attempts to regain control or impose influence on the princes of the Hejaz and to wrest sovereignty over them from the hands of the Mamluk sultans in Egypt. This era was distinguished by two things, the first: the Iraqi scholars intended to perform Hajj and intended to flee after performing the Hajj to neighboring countries. To get rid of the miserable conditions that the people of Iraq were suffering from under the rule of the warring sects over the country’s resources, and the second: the Iraqis living in the southern regions of the country performed Hajj with Hajj Al-Uqaili after the influence of this state reached Kuwait, in addition to the Levant route through which he made the Hajj. Iraqis living in the northern regions of the country.

The pages of this research were devoted to highlighting one of the famous houses of Andalusia and their cultural and administrative role in Andalusia, which is the house of Banu al-Hadha’. The members of this house had clear civilizational contributions in various scientific and administrative fields and they had a major role in the development of scientific and cultural life in Andalusia through their writings and works. They also held several important administrative positions in the state, which increased their social status and academic status, so they enjoyed a distinguished position among the princes and caliphs in Andalusia.

This research aims to identify the most important sources of financing in Islam, their types and rules of collection and spending, which are based on a comparison between the past of the Islamic nation and its current reality, by identifying its most important concepts. Islamic financial policy is a means through which public financial transactions are implemented in accordance with Islamic law, within the framework of the Islamic financing system that imposes on the state to collect money from Muslims and spend it in what benefits them in a way that pleases God, and this money is collected in the treasury of Muslims, and then spent according to what is stated in the Qur’an and Sunnah and in legitimate ways.

The Andalusian universities significantly contributed to the European Renaissance. During Islamic rule in Iberia, universities in Córdoba, Seville, and Granada became prominent learning centers, attracting scholars from all over Europe. These institutions offered a broad curriculum that included philosophy, medicine, astronomy, mathematics, and natural sciences, unlike the limited subjects taught at European universities of the time. This research examines the role of universities in Andalusia and their profound impact on the European Renaissance. The problem addressed is the often-underestimated contribution of Andalusian educational institutions to the intellectual revival in Europe during the Renaissance. The objective of the study is to highlight and analyze the transmission of knowledge from Andalusian universities to Europe, focusing on the fields of science, philosophy, and the arts. By delving into historical records, academic exchanges, and the translation movement, this research uncovers the ways in which Andalusian scholarship influenced European thought and culture. The conclusion drawn from this investigation is that the universities of Andalusia served as crucial conduits for the flow of knowledge, significantly shaping the intellectual landscape of the European Renaissance. The study emphasizes the importance of recognizing the interconnectedness of these historical developments and acknowledges the enduring legacy of Andalusian academia in the broader narrative of European history.

This research aims to present a Jewish political figure who played an important role in the political events of Andalusia. He emerged during the era of the sectarian mini-states in the city of Granada in particular. The talk here is about Ismail Ibn al-Naghrila, who was the first Jewish figure to hold the position of minister in Andalusia. This is a dangerous precedent in Andalusian political life that has not been achieved. He spoke before, and this was reflected in the political, social, and economic conditions of Granada, and this assignment by the rulers of Granada to a Jew to the position of minister was evidence of the spirit of tolerance that characterized Muslims with the people of the Dhimmah in general, but after assuming the ministry, Ibn al-Naghrila reversed the Jews’ prejudices. He has a hidden hatred towards Muslims and their sanctities. He practiced his abuse towards Muslims and took into account the interests of the Jews

The research aims to identify the most prominent followers, who had a major role in continuing what was started by them, and they are the honorable companions, may God Almighty be pleased with them all. Among these followers is the venerable follower kuruz bin Wabara Al-Harithi, who had clear fingerprints in many matters. Among them are jihad for the sake of God Almighty, and his enjoining what is right and forbidding what is wrong, asceticism, piety, worship, and asceticism, in addition to his narration of the noble hadith, and he, may God have mercy on him, devoted himself to narrating hadith and worship after he moved from Kufa to Gurjan as an invader, fighting in the name of God with armies. The Umayyad state, in addition to that; kuruz ibn Wabarah was a great deal of advice to people, enjoining what was right and forbidding what was wrong, whether he was in the mosque, the market, or on the streets. Many historical narratives have told us that many people used to object to kuruz , and sometimes beat him, because of his frequent interference in the affairs of others - according to what they say - but our friend’s intention in that was to implement the noble hadith that was emphasized by the Beloved Chosen One which we will mention in This study - God willing

Objectives: The research aims to shed light on the scientific connections between the city of Baghdad, the center of the Abbasid Caliphate and the capital of knowledge in its time, and the city of Gorgan, which is administratively linked to it and part of the entity of the Caliphate in that era, to provide evidence that Islam is a religion of science, thought, civilization, and tolerance.
Methodology: To achieve the research objectives, I relied on applying the historical research method, by collecting information from sources related to the research, studying it, examining it, and formulating it in a way that serves the research study.
Results: The city of Baghdad, along with Basra and Kufa, formed centers of learning frequented by students of knowledge from everywhere. This would not have been possible without the presence of caliphs who loved and encouraged knowledge and its people. The mosques, the councils of the caliphs, and the translation movement were all factors that led to a scientific renaissance in all the cities of the Abbasid Caliphate, including the city of Gorgan. The absence of barriers between its cities and the security that prevails there, despite the presence of rebellious movements, made it easier for students of knowledge to make their scientific journeys. We find in Baghdad different races and cultures, Islam alone. The pursuit of knowledge was not limited to the legal sciences only, but rather extended to the rational sciences. In addition to that, the role played by The game of religious and intellectual tolerance encouraged the development of the scientific movement between the two cities.
Conclusions: It is necessary for researchers to pay attention to studying the scientific and intellectual aspects throughout the stages of Islamic history and to show the positive aspects and factors that led to its development in that dome and to draw lessons from it to build an independent present for our generations in order to achieve the renaissance of our Islamic societies and their scientific and intellectual progress.

The topic of this paper is: \" Days of pre-Islamic Arabs in the Book of Proverbs by al-Midani (d:518 AH/1124) and its connection to the sacred\" is of great importance in the history of the Arabs before Islam، as many have studied the days through books of proverbs، and the days as a whole are wars and incidents that occurred among the Arabs before Islam in the Arabian Peninsula، and among those who have classified in that field implicitly Al-Midani in his book Al-Majmu\'l al-Imam، which includes Arab proverbs represented by the days of the Arabs، linking them to the sacred in those days، and what negatively affected their lives at the time، and the accompanying wars and conflicts for this sanctification، so the research is very important because it is related to the beliefs of the Arabs in that era.

Ibn Maimon was known in Arabic biographical books as Moses bin Maimon and was known to Westerners as “Maimonides.” He was known as Abu Imran. He was a Jewish physician and philosopher who was born in Cordoba and his father was a judge in the church courts
After Moses bin Maimonides arrived in Egypt, he found it the right environment that suits his political and religious aspirations and orientations. He was able to reach higher ranks in the Ayyubid state, which made Salah al-Din Ayyubid make him his private physician.
After gaining that fame, he took advantage of his closeness to power to achieve his political and religious desires and ambitions in service of the Jews, so they were able to practice his life more freely, and Maimonides rose By bringing the Jews to Egypt thanks to that freedom, he even came to write his inflammatory letter to the Jews of Yemen against the Muslims and their faith.
After that, he assumed the leadership of the Jewish community, as he represented the leader of the community and one of their greatest scholars at that time, but he faced opposition from other Jewish groups, and the situation reached the point of excommunicating him because of his views that contradict them

The research (Migration in Lebanese Society: Causes and Results 1772-1861, a Historical Study) addressed the emergence of sects, classes and components of Lebanese society historically, starting with paganism, which was embraced by the first inhabitants of Lebanon, the Phoenicians, through Judaism and Christianity, and the emergence of the Christian Maronite sect and its migration to northern Lebanon to be the most prominent Christian sect in Mount Lebanon, then the emergence of the Muslim society with its Sunni and Shiite sects, then the Druze, and the most prominent developments witnessed by those sects during historical periods until the Ottoman Empire’s control over the Levant in 1516 AD. After that control, Lebanese society witnessed the rise of the Druze sect to rule in an emirate called the Emirate of the Druze or Al Maan, which continued to rule until 1697. With the death of the last emir of Al Maan, rule passed to their in-laws, the Al Shihab family, who embraced Christianity according to the Maronite sect at the end of the reign of Emir Melhem Al Shihabi (1730-1754), so the conflict began between the Maronites, supported by From the Maronite Church against all other Lebanese sects, however, the conflict began and the migrations began, the first of which was the expulsion of the Shiite Banu Hamada in 1772, followed by the tribal conflict between the Shihab family and the Druze Jumblatt family, which resulted in the defeat of the Jumblatts and their expulsion to Syria and the Maronites’ control over their lands and properties. After that, the conflict between the Druze and the Maronites continued in the form of civil wars that began in 1841, then 1843 and 1860, the most powerful of which had an impact on the migration of the Lebanese outside Lebanese territory in search of comfortable livelihoods away from the wars that were devastating the economy.

Turkish policy after World War II tended toward rapprochement with European countries and NATO countries and away from Arab and Islamic countries. It supported the French position in the United Nations and voted for the French occupation, which constituted a great shock to the people of Algeria and their revolution and a shock to the Arab and Islamic countries, especially because Turkey has a long far and a common history with the Arab countries in general and with Algeria in particular, which was under Ottoman rule for a long time, this peculiarity lies in the fact that the Ottoman fleet was in control of the Mediterranean Sea.
At that time, Turkey was developing its relations with the NATO countries and trying to win the loyalty of the NATO countries. Also, its connection to the European system led it stand against any Arab or Islamic attempt to stand against any NATO country. furthermore, the historical relations between Turkey and France had its influence and led Turkey to stand with and support the French occupation. Turkey continued in this situation until 1958 AD When it began to gradually change its position as a result of the new policy followed by General Charles de Gaulle after he came to authority in the same year. De Gaulle\'s new policy was to find a solution to the Algerian issue prompted Turkey to have a cooperative position with Algeria after Turkey thought that the solution of Algerian\'s issue is imminent. Turkey began to ask France calls for the need to find a solution for the Algerian issue by negotiating with the Algerian Interim Government Front, which was recognized by most countries in the world and thus became the legitimate representative of Algeria.

The history of human knowledge is a chronicle of humanity's relentless pursuit to comprehend and interpret their experiences arising from their interactions with nature and one another، ultimately aiming to enhance their lives. Knowledge emerges as a cumulative product of contributions from all human civilizations، as no single civilization can claim exclusive ownership of knowledge achievements. Therefore، historical knowledge has never been the sole domain of a specific nation or group of nations; rather، historical thought has accompanied humanity throughout its existence in every place and every era.
Delving into this subject holds immense significance as it allows researchers to trace the evolution of human historical thought and its methodological approaches across various eras. Additionally، it enables the extraction of wisdom and lessons from the past، while emphasizing the purposeful utilization of history.
This comprehensive and methodical research endeavor explores the origins and developmental stages of historical thought، its role in Europe's intellectual، social، and political advancement، and its intricate connections with sociology، philosophical realism، ethical relativism، and artistic and literary heroism.
The study is structured into an introduction، four sections، and a conclusion. The first section delves into the concept of history، while the second examines the utility and objectives of history. The third section explores whether history is a science or an art form، and the final chapter delves into the evolution of historical thought in Europe. The study culminates in the presentation of its findings، drawing upon Arabic and English books.

This study was organized with an introduction, three axes, and a conclusion with the results it reached, and was supported by the sources I mentioned in detail in the footnotes, as follows. I reviewed in the first axis, which deals with pre-war Japan; Between the years (1868-1945) this research studies the interaction in the historical relationship between the Japanese and Muslims since the beginning of the modern era, as well as the information infrastructure related to Islam and Muslims in Japan. In Japan, which became a regional power since the Meiji era (1868-1912), which is considered the birth of modern Japan, direct relations were established with Muslims, and more accurate information was obtained about the Islamic religion or about the general Islamic community. In comparison with the studies mentioned above, it can be said that (the third study category) has not developed as far as other studies. This may be because it is much more difficult to investigate social awareness among ordinary people, rather than studying the central figures associated with policy towards Muslims. It is also difficult to answer questions such as:
How did the Japanese people view Islam before, during, and after World War II?
Did public opinion agree with this policy towards Muslims or not?
Is it possible for the public to be liberated by building an independent outlook away from the political aspect?
It can be said that Japan began to pursue an expansionist policy in the geography of East and Southeast Asia as an imperial power after the Russo-Japanese War between the years (1904-1905), especially in the 1930s until the first quarter of the 1940s, and there were topics that needed to be studied, such as fighting Muslims. Under the leadership of China and Russia, and hegemony in the \"Greater East Asia\" region, Japan made political propaganda to build a \"co-prosperity zone\". In this regard, it is worth noting that a body of information mixed with political arguments against Muslims has been created. The second axis dealt with studies of Japan after World War II. The Japanese who built the country from scratch after the heavy defeat that Japan faced in World War II built their vision of the Arabs, Islam, and Muslims in light of the information they carried from the sources that wrote about Islam and the Arabs during the period that It preceded the war. However, after World War II, the matter began to change gradually, with steady steps towards building a new, independent outlook based on neutral scientific sources. New studies began to appear that were serious and impartial, and were not influenced by Western studies based on a previously biased view towards Arabs and Muslims. The third axis dealt with The Japanese Associations for Arab Studies also indicated that Japan has begun to employ its human resources to develop scientific studies and restore official, peaceful diplomatic relations with Islamic countries. Consequently, all religious and political terms and concepts used towards Muslims before and during the war were rejected. This is because the shock of war caused permanent damage to the state’s memory.
By looking at the overall image that the Japanese people had of Islam and Muslims at that time, it can be said that the general masses of people in Japan were not interactive in their understanding and outlook towards Arabs, Islam, and Muslims. Rather, interaction was limited, in contrast to the central institutions and personalities associated with the religion of Islam. However, it is necessary to research and make an effort to investigate the issue of social awareness in those days to assess the extent of the penetration of Japanese policy towards Muslims. It should also be noted that some people were following lectures, public seminars and exhibitions related to Islam.

Since its dscovery, American land has been filled with immigrants coming from various European countries and carrying with them different cultures and religions, in which Christianity formed the most prominent religion, and from it Protestantism branched out to be the most widespread doctrine among immigrants to the New World. From Protestantism, fundamentalism emerged in the United States of America, calling for the return of the Christian religion to its ancient origins and rejecting modernity. It took writings published from 1910 to 1915 as a starting point for spreading the principles in which it believes. Her influence quickly increased after she was allowed to enter the world of politics and the media. And access to decision-making in the White House.
Fundamentalism was behind the election of presidents in America such as Jimmy Carter (1976), Ronald Reagan (1880-1884), George Bush Sr. 1988, and George Bush Jr. 2000.

An influential statesman and leader of the Republican Party, he served in the governments of four presidents in the first half of the twentieth century. He served during the Taft administration as Secretary of State in 1919, and in 1927 President Calvin Coolidge sent him to Nicaragua to quell civil unrest. Upon his success, Coolidge appointed him as Governor General of the Philippines, in 1927. 1929 Appointed US Secretary of State by Herbert Hughes. He also chaired the London Naval Conference in 1930-1931, and the Geneva Disarmament Conference in 1932. His statement that the administration would not recognize the Japanese occupation of Manchuria became known as the "Stimson Doctrine." He served during the Roosevelt administration as Secretary of War in 1940. He reorganized the army and supervised the nuclear bombing. Truman, in his capacity as Secretary of War, urged an end to World War II by dropping atomic bombs on Hiroshima and Nagasaki.

Iraq is considered one of the most important countries in the region because of its geographical location، as well as its strategic importance and the presence of oil. Therefore، it was subjected to occupation for a long period by Britain until the revolution of July 14، 1958، and Abdul Karim Qasim assumed power. Since then، strong opposition began from his comrades in the country. The revolution، in addition to the emergence of the Baath Party aspiring to reach power، began failed coup attempts، in addition to an attempt to assassinate Qasim himself. The external opposition had a role in facilitating the coup process، as Britain and the United States of America were opponents of his policy، especially after his issuance of Law No. 80 regarding Nationalizing oil and getting rid of foreign companies controlling oil، which harmed the interests of Britain and the United States، in addition to the demand to annex Kuwait، which is a protectorate belonging to Britain according to treaties، which prompted them more to get rid of Qasim، in addition to his dispute with Gamal Abdel Nasser، all of this facilitated the The success of the coup of the Baath Party and the nationalists on February 8، 1963. The Jordanian newspaper Al-Difa reported the events in Iraq in the name of the Iraqi revolution and was supported by the Jordanian government.