Hammurabi journal for studies

The authority of Saeyd Al-Sistani has played a major role in peaceful coexistence, and this is evident through many visions and goals that it carries out within Iraqi society. The period during which the terrorist organization ISIS controlled part of the Iraqi lands proved this clearly, through the establishment of the religious authority and a constructive role by its many arms, which contributed to providing a lot of services to the people of the areas controlled by ISIS. The Sistani Reference was not satisfied with sheltering families, but rather it contributed to providing supplies and aid in combat areas.
Its role does not stop at this point, It has a role in building hospitals and medical centers in all Iraqi regions alike without distinction between nationality or sect of any person, so constructive peaceful coexistence is its main concern and its desired goal.

Different tribes, people, and civilizations in ancient times practiced diplomacy among themselves, without giving it a clear name or defining a context for it.
But with the arrival of the Greek, Roman, and Islamic civilizations, the concept began to crystallize clearly at the theoretical and practical level, until it reached its maturity in conjunction with the stability of the nation-state in Europe following the inauguration of the Westphalian Peace Treaty in 1648. Then the concept took its institutional or legal form when it was developed in the International Convention for the Regulation of International Diplomatic Relations in 1961, and the Vienna Convention on Consular Relations in 1963, which led to the emergence of different types of diplomacy, including popular diplomacy, which means influencing public opinion trends in State (A) in a way that serves the interests and policies of the State (B) Relying on all informal means.
Public diplomacy took two forms, the first is (traditional) relying on the media, the press, the political elite, and intellectuals, as well as academic, student, professional, and cultural exchange programs. One of its most prominent forms is cultural diplomacy.
The second is called (modern) and was associated with the emergence of the communication and information technology revolution and entry into the era of globalization, and calls for more exercise of freedoms and democracy, as well as the emergence of new entities and units. The state, with its official agencies and institutions, is no longer the only actor and influencer in the field of diplomacy and international relations.
Hence, modern popular diplomacy relies on non-governmental civil organizations, pressure groups, trade unions, athletes, and social media, and its most prominent forms are: electronic diplomacy, youth diplomacy, and sports diplomacy.
Popular diplomacy, whether in its traditional or modern form, contributes to enhancing communication among people; among the manifestations of this is the success of sports diplomacy in restoring US-Chinese relations after a rupture that lasted more than twenty years, extending from 1949 to 1971.
The success of youth diplomacy is manifested in supporting Egyptian foreign policy and improving its image in international forums through youth communication with each other on more than one occasion, whether in youth forums or international training programs.
While the success of electronic diplomacy is manifested in supporting American foreign policy, as it has become closer to people, especially Arab people, after social media platforms allowed it to publish tweets and retweets in various fields.
As for cultural diplomacy, the UAE helps promote its soft power agenda in the field of foreign policy, as it is ranked first in the Arab world and 18th internationally in the global soft power index.

International and regional political and geostrategic changes have forced Moroccan foreign policy to turn towards Africa, in order to reposition the Kingdom in the continent as a major player, on the basis of certain determinants and coherences that have controlled it, in particular the historical links which unite the Kingdom to the majority of the countries of the continent. Besides, its geographical situation is a pivotal point of international competition among great powers, then religious and cultural links. In addition to the Kingdom's interest in the security dimensions in the African side to combat all external threats that affect the security and stability of the region. Also, there is the Kingdom's approach of a "soft" immigration policy in order to settle the situation of illegal immigrants from sub-Saharan African countries, to integrate them into the public life of the Kingdom.

The research aims to contribute to the consolidation of the concept of (the human common) by revealing intentional entrances to the legitimacy of the origin of the human common, communicating among different human civilizations and cultures, opening the doorways to cooperation in common issues and managing the margins of difference in a rational and objective manner, away from the tendencies of fanaticism, extremism, and domination.

Sectarianism represents the most prominent problems of contemporary Arab and Islamic political thought, which politically produced a number of intellectual, philosophical, social, and religious problems that exhausted contemporary Arab societies, in the post-Islamic era. It inaugurated its presence in hate speech and rejection of the local other, which led to devastating civil wars and did not achieve a single gain for the Arabs from a pragmatic perspective. Sectarianism has benefited from the conditions the Arab nation is going through, from the Arab-Israeli conflict, to the security, political, and economic challenges facing the ruling Arab regimes, to the reactions to it from the revolutions of the Arab Spring, foreign interventions, international terrorist groups such as the terrorist organization ISIS, and its violent behaviour. These conditions overburdened the contemporary Arab state, and plunged it into a spiral of conflict that took the character of the original that is out of the state of exception, so Sectarianism (sectarian, ethnic, tribal, regional) becomes the identity of contemporary Arab societies and their official discourse. It inevitably led to a revolution of armed violence and religious extremism. Some attributed sectarianism to religion, and others attributed it to politics, so it became clear from the scientific method that sectarianism is a political material tendency, rarely linked to religion, as a matter of jurisprudence and difference of beliefs, nothing more.

Sport is one of the important areas in strengthening relations among neighbouring people in the Arab Gulf region, and sports diplomacy affects international cooperation and economic development in the region. In addition to that, sporting events in the Arab Gulf region contribute to giving a clear perception about the cultural and linguistic nature of the region by presenting it in organizing sporting events. The Gulf countries have benefited from sports in developing their mutual relations and developing relations among their people. Accordingly, the research us divided into three main axes, the first deals with the role of sport in improving relations among countries, while the second axis reviews the impact of sports events in the Arab Gulf states on relations among states. Whereas the third axis of this study focuses on the future of sports diplomacy in the Arab Gulf and its role in economic development. . The conclusions of the study indicate the importance of sports diplomacy in improving relations among neighbouring people in the region, especially that the region has been subjected to great regional pressures, so it needs sport as a soft power that improves relations among them as well as strengthening international cooperation and economic development, so that the Arab Gulf countries benefit from sporting events to change the global imaginary mentality around this region of the world, refocusing on soft power in the foreign policy of these countries, with a focus on the economic and investment aspects of sports activities.

: In the context of the predominance of the theoretical abstraction of the system of values reflected in defining the concept of justice, this research will try to get out of this general context, and focus on the concept of justice in terms of its moral value for a Muslim person, and its behavioral impact when dealing with those who oppose him/her in the faith. In order to approximate the concept of moral justice in the Muslim, this research at the beginning will try to establish a brief theoretical conception of the source of justice as a general principle of human values, and to recall its innate nature, which gives it a universal consensus about its connection to God Almighty as the first source of values, and its compatibility with the Islamic reference as the conclusion of the laws, by presenting a new reading of the calamities of the Islamic West, through the text of one of the fatwas that is found appropriate to this position.

The issue of social peace is one of the most important obstacles that countries and societies face in the post-conflict phase. Community peace is not an easy option, as is the case with provoking conflict and war because it needs a set of data related to bringing about strong and profound changes in the behavior of the parties to the conflict, and their social structures that cause violence, which pushes and directs them towards peaceful coexistence and interaction with others who are different from them. International experiences throughout history have proven that the phase of societal peace and peaceful coexistence, and the way in which the relationship of conflict parties is rebuilt in the post-conflict phase, is a very long and arduous phase.

It is of no secret that the world is full of crises facing different societies. These crises may occur periodically or randomly. This leads to material and sometimes human losses that affect various facilities, properties, and human and natural resources. These in turn affect the course of development directly and indirectly on the human wealth of society, which is a basic pillar of the development movement.
Crises always express a situation, a process, and an issue that the decision-maker faces in one of the administrative entities (a state, an institution, a project, or a family) in which events follow accidents, causes overlap and intertwine with results, things get mixed up and complicated, and the decision-maker loses his ability to see and get insight.
The research highlights the purposeful role of the media in confronting the crises resulting from the Iraqi-Turkish regional conflicts, in which it tries to devise a new formula that distances Iraq politically from any offense to the nature of its agreed-upon regional and international strategic relations. The research consists of two axes presented by the methodology of the research and followed by a conclusion that sums up the findings of the study. The axe of regional conflicts between Iraq and Turkey deals with the repercussions of the Iraqi-Turkish crisis, how the media deals with it, and how the purposeful media tries to limit the negative consequences, the consequences of which would be dire for both parties, if they occurred.

Today, the world lives on the outskirts of a multipolar world with open borders, in which there is intense competition over areas of global influence and hegemony over less developed people. The national and ideological boundaries between East and West have disappeared, and the concrete barriers designed by the solid philosophies of modernity did not stand against the ideas of liberation, neoliberalism, and cultural and economic globalization.
In the face of this postmodern reality, there is a fluid modernity that bears the values of objectification and identity fragmentation, blatant wars and deadly identities that try to rectify themselves, to lift them out of nothingness and fading away..
Today, Arabs are searching for cultural and philosophical tools capable of confronting the winds of globalization that threaten to engulf minority cultures. In the face of the brutality of Western liberalism, the Arabs must be inspired by their civilizational foundations that were dominant in the world recently, and they must evoke their values and sanctities that grant them distinction from others. Outside this framework, it is impossible for the Arabs to regain the historical position they deserve.
Today, there is a Westernization current that calls for integration into Western civilization with all its components in order to achieve peaceful coexistence between East and West. While the Arab conservatives call for a return to the values of the ancestors, and coexistence with others on the basis of a multicultural world that accepts the principle of cultural difference.
How is the way to achieve peaceful coexistence between people and nations of different nationalities and ethnicities? How can the Arabs transcend the authority of the western empires in their east and west? How can the dangers of breached borders and hybrid spaces be overcome? These are the preoccupations of this study, in which it will question Todorov, Claude Levi-Strauss, Edward Said, and other philosophers.

An adequate presentation of the Qur’anic theory of acquaintance between individuals and peoples, to state its significance, content, connotations, foundations, and laws according to a reading of the significance of the Qur’anic text contained in (Surah Al-Hujurat-13)). Accordingly, this research is divided into an introduction, five topics, and a set of conclusions.

Heritage generally means what previous generations left to subsequent generations in various intellectual, religious, historical, literary, archaeological, architectural, and other fields, in a way that reflects the nature of life of a society, the behavior of its members, and their way of living. Therefore, most nations and people have always sought to preserve it, cling to it, try to revive it, and resurrect it again.
Cultural heritage is an important part of the popular, national, and human memory. Those concerned in every country should take care of it, document it, and protect it from loss and oblivion, especially as it is a spiritual or moral heritage.
Hence, the United Nations Educational, Scientific and Cultural Organization (UNESCO) came up with the idea of expanding the concept of cultural heritage greatly due to the importance of this type of heritage, after recommendations were presented to it in 1989 in order to protect the traditional cultures of people at a time when world heritage was moving towards cultural material aspects. The concept of intangible cultural heritage, as defined by “UNESCO” clearly and comprehensively, came as “practices, perceptions, forms of expression, knowledge and skills - and associated tools, pieces, artifacts and cultural places - that communities and groups, and sometimes individuals, consider it part of their cultural heritage.” Thus, States always look to the continuity of the intangible cultural heritage in order to live the spirit of the vibrant past in their identity at every time and place, so they play an important role in preserving it, preserving its continuity and creativity again, to revive this cultural heritage and preserving this cultural diversity and human creativity.

The geographical proximity among Maghreb countries (Morocco, Algeria, Tunisia) led to the emergence of several relationships, including the trade union relations that the Maghreb countries followed in order to obtain independence through coordination and joint trade union action with the aim of reaching unity at the trade union level. The beginning was the establishment of trade unions in each country separately and attempting to link them by establishing a Maghreb trade union unit, through a long path and difficult labor due to the conditions of colonialism, the curbing of struggle, and the restriction of public freedoms. Despite this, and through a group of leaders such as Farhat Hashad and Tayeb Ben Bouazza, a series of conferences were held with the aim of consolidating the neighborhood relationship at the union level among Maghreb countries with the help of the American unions.

This research has two central goals. First, a critique of the appropriate place of the clergy in the public sphere of modern European secular societies and an attempt to reproduce the same experience in Islamic societies. Second, a critique and deconstruction of the arguments that secularists rely on to justify their position on the clergy, and the role that religious wars have played in consolidating the Myth of religious violence.

The phenomenon of migration has dominated the public debate among decision-makers at the global level, scientific research institutions, and think tanks. This clearly reflects the magnitude of the challenges posed by the issue of managing the file of migration and migrants in Western societies, especially in light of the absence of the question of the relationship of migration to religion in crystallization of religious constructs in the life paths of immigrants amid societies with different religious beliefs. This requires deepening scientific, cognitive, and research consideration to formulate new “paradigms” that frame public policies in the field of immigrants’ integration, an integration that guarantees their human rights, including their right to be religious on the one hand, and to distance themselves from religion, drop the ready-made judgments that link religion and terrorism, and between Muslims and violence on the other hand, especially in light of the growing wave of hatred against Muslims, or what has become known in the research literature as the concept of "Islamophobia".

Achieving and spreading a culture of tolerance has become a necessity for societies to prevail the values of peace, benevolence, coexistence with others, and respect for intellectual and cultural diversity within the same society. Tolerant education and its values are a frame of reference and guide for students' behavior. The value system of individuals represents their beliefs, behaviors, and emotions, as well as their social and interactive attitudes; they also form part of their self-concept. The current research attempts to answer the following question: "What is the role of education in activating tolerance education to achieve peaceful coexistence?" The research also aims to identify the intellectual and theoretical framework of tolerance, and knowing the educational effects of activating tolerance education in order to provide a vision of the role of education in activating tolerance education to achieve peaceful coexistence. The current research adopts the descriptive approach as the most appropriate to the nature of this research.

The features of Human's image are determined according to variety of dimensions and multitude of forms. They sometimes unite and sometimes vary. At this point, the human seems to be a single and multiple being. If the aspect of uniqueness is rooted in the origin of his creation, diversity has been set and is becoming a fundamental dimension that lends a character of difference and variation on that rootedness. For this reason, man sought, from the very beginning of his existence, appropriate ways and means to establish coexistence between individuals and groups of his/her species, and between himself/herself and the other species around him/her in the universe.
In this context, religions have diversified and differed in their paths of formation and in their climates of acceptance to paint a panoramic picture of a single human religion in its universality and purpose that can assimilate aspects of difference in time, place, and human being. Through this picture, the culture of interreligious coexistence is embedded in the first creation and extends through representation and practice in the form of crossings used by man to express his/her social nature that adopts mechanisms of acquaintance, affinity, affection, and congeniality

The Buddhist bible is considered among the gospels that paid great attention to tolerance and human values. Studying this bible asserts that most of its texts deal with humans in depth in the first place before being concerned with worship or religious rituals. The focus of this gospel is salvation from all impurities that afflict human behavior. All these advantages allowed this gospel to occupy a good position in terms of calling for tolerant teachings sought by every human being and the role of these teachings in instilling tolerance and human values.

Tolerance is the fruit of coexistence and a result of it. Tolerance can only form after the coexistence of group of people, carrying different ideas, dialogues and perceptions, practicing diverse customs, and belonging to different religions. It is a noble value that only comes from generous souls. Religious tolerance has effects on the individual and society, and it also contributes to the building of civilization, which means starting a pattern of human behaviour based on dialogue, recognizing the other, influencing him/her and being affected by him/her, which means a strong and extended civilization that will not be ravaged by various fluctuations.
The state of coexistence provides psychological and physical conditions for individuals, organizations, and societies to reduce tensions and spread peace and dialogue to resolve the causes of conflict. Coexistence also creates an environment in which the security of all individuals can be maintained, and allows them to initiate appropriate dialogues with satisfactory results.

This research endeavors to assess the efficacy of Islamic sectarian discourse and its profound influence on fostering a state of peaceful coexistence within segments of society. Given the palpable existence of sectarian and Islamic sensivities, which inevitably give rise to ideological and sectarian divisions, it becomes imperative to delve into the intricate dynamics of Islamic sectarian dialogue and its pivotal role in cultivating coexistence grounded in the principle of citizenship.
This affiliations forged within Islamic sectarianism have established what one of the contemporary scholars aptly describes as sectarian authority, transcending from intellectual, doctrinal, or juristic connections to profoundly shaping the collective identities of its adherents and followers. Consequently, this has engendered various forms of division and conflict, with sectarianism emerging as the most perilous manifestation of this schism.
This scholarly investigation endeavors to tackle several vital inquiries: what precisely does Islamic sectarian dialogue encompass? What are the essential prerequisites, principles, and methodologies that underpin this discourse? Moreover, it seeks to unravel the desired outcomes of such dialogue in terms of achieving a state of peaceful coexistence.

Abstract: This study seeks to search for the concept of tolerance in the Holy Qur’an and among the people of the house of prophecy (peace be upon them) and to show what tolerance includes in the Qur’an and the thought of the people of the house of evidence and educational, moral, and social dimensions, which has importance and effects on the reality of human life and its repercussions on civilizations. This research deals with tolerance in the book of God Almighty from an objective explanatory aspect. Tolerance: a moral concept and a human principle, which occupies wide spaces and a great position in the Holy Qur’an. Ahl al-Bayt (peace be upon them) and their educational applications in life are the highest degree of moral sophistication and nobility.

The school plays the role of a cultural mediator, in addition to its educational role and its role in socialization. It aims to pass on cultural values and educate learners, as it is a cultural transmitter.
the cultural heritage of people constitutes their past and present and one of the main pillars of their identity, so a group of international organizations, led by UNESCO, have attached great importance to protecting, preserving, and valuing it by recommending its inclusion in educational policies and curricula.
In the face of the challenges of cultural globalization and cultural hegemony it imposes, and the formation of major cultural poles, it has become necessary to pay great attention to the cultural heritage in the educational systems according to a strategic vision that preserves its cultural specificity in a way that does not make it closed on itself and guarantees its cultural equality and openness to the world. There is no better way to do that than starting from school as the framework for youth after family, and the fertile field for cultivating cultural and national values and applying the policies of the state with their local and regional orientations.

This study addresses the challenges facing Meghreb neighboring countries in building the Greater Meghreb within a regional environment characterized by different features and characteristics. It examines the main challenges that hinder the aspirations of the Meghreb people in terms of integration and regional cooperation, including obstacles that prevent the achievement of Meghreb unity. The study also discusses the foreign policies of Maghreb countries in a turbulent international context, employing a methodology that relies on the regional system as a fourth level of analysis, and considering the geopolitical perspective in approaching the subject matter. The study reveals that the selfish ambitions of Maghreb countries to achieve strategic breakthroughs and regional leadership overshadow the common cooperation in addressing collective challenges in the region. It concludes that the failure to achieve Maghreb unity is due to complexities associated with conflicting interests, leading each country to adopt different foreign policies to protect its own interests. Furthermore, the study highlights the problems resulting from the aftermath of the Cold War, inherited border conflicts from Western colonization, and the nature of political regimes. Additionally, the study emphasizes that tension in Moroccan-Algerian relations has significantly impacted the construction of the Maghreb Union. Therefore, improving bilateral relations between the two neighbors is the main gateway to realizing the aspirations of the Maghreb people in building the Greater Maghreb. However, this requires political courage from the leaders of both countries and a sincere response to initiatives and calls for resolving bilateral disputes by establishing a new phase of friendly relations.

The diversity of societies phenomenon is considered a normal one in many countries of the world in which social components are distributed according to size and numerical ratio between a majority and a minority or among minorities. However, this diversity often suffers from problems due to the lack of constitutional or legal frameworks capable of ensuring balance and integration between the two systems of government: Rights and duties on the one hand, and the rights and duties of national identity and citizenship on the other hand. There are many countries that suffer from this problem by virtue of their belief in the negative repercussions of such legislative frameworks on its unity, its stability, and the possibilities of opening the door to external interference in its affairs. This may push it not only to hide the problem and evade from creating effective solutions to it, but even make an attempt to forcibly solve it through mixing all manifestations of diversity in one crucible, which exposes the privacy of some components, their rights and freedoms to violation, increasing the complexity of the phenomenon of diversity and carrying great risks.