iklil for Humanity Studies

This study seeks to investigate the poetry of the great Andalusian poet Yahya Al-Ghazal, whose poetry occupied poetry lovers and students, by studying intertextuality in his poetry. This study begins with a theoretical introduction to intertextuality as an important critical style for clarifying creative texts in general, and poetic texts in particular. In it, we explore the mechanisms that led to the emergence of intertextuality and its crystallization as a term that has become stable in Arab and non-Arab critical studies. It also examines the Arab roots of intertextuality, and how did the ancient Arab poets formulate their poetry, admitting that they did not follow new poetic paths. Also everything they say is nothing but repeated repetition in which they follow in the footsteps of their ancestors. We also include the ancient Arabic names for intertextuality, such as poetic plagiarism, for example. Then we move on to the main body of the study, in which we study two patterns that we noticed in the poetry of the ghazal, namely: religious intertextuality and poetic intertextuality, and how the Ghazal was creative in formulating the Islamic teachings that he learned from the Holy Qur’an, the purified Sunnah of the Prophet, and the sayings of the righteous in poetic forms. We also examine the poetic intertextuality that indicates the culture of the Ghazal and the breadth and abundance of his knowledge of the poetry of the Levantine Arab poets who preceded him, such as Abu Nawas and others.

Postmodern critical studies came to shed light on the external foundations that formed the text., most notably the direct and indirect societal culture rooted in the mind of the writer. Therefore, the research attempted to uncover the cultural systems that founded the poetic text in the poem of the Palestinian poet Ayman Al-Atoum. It reached a number of results, most notably the prevalence of the culture of the resistance and entitlement system on the one hand, and the system of blame and reproach on the other hand, in addition to the system of sharpening the resolve that employed history to express it.

It directs the attention of modern critical and literary studies - especially literary studies - to pay attention to all the elements of the parallel text, including the “title”, which represents the first reading threshold that paves the way for receiving access to the cities of the creative text and decoding them and knowing their meanings. The threshold represents an eagerness and an interpretive motive that helps the recipient realize the message to which the text is addressed. Recently, this importance, which is attended by the threshold of heading in studies, has been assumed by the tendencies of writers to pay attention to formulating the titles of their literary works syntactically and semantically.
Therefore, based on the above, this study, which is marked by the fame of the parallel text in the poetry of Lamia Abbas, “Sharia (the title as an example)” sheds light on the titles of the poet “Lamea Abbas Amara”, and in it we will look at the titles of the poet in her poetry collections in addition to the titles of the poetic texts within the collections, which are the titles It is sometimes intertextual with the main title, and through this study we joined the poet in choosing the titles of the titles of her poetic works, and her success in attracting the recipient to.

The poetic flash poem is an important creative type of poem in Arab and international poetry. This era has witnessed a remarkable spread of this literary genre, and it has many pioneers and many creators. However, despite this, the spotlight has not been shed on many of its creators in a way that suits the nature of their rich productions. Many of them remained neglected, so we worked in this research to shed light on one of the most prominent creators in Iraq at the present time, which is the poet Abdul Hussein Faraj, who is distinguished by his productions in terms of quantity and quality, and who created a style of his own for himself, and an individuality that placed him among the ranks of the first generation of They write in this creative poetic form.
The research was divided into two sections:
The first section: I dealt with the definition of the flash poem linguistically and terminologically, with reference to the most prominent problems of this term and the multiplicity of its forms, pointing to the features of this poetic form, and the points of convergence and divergence with terms similar to it, with a comprehensive reference to the biography of the poet Abdul Hussein Faraj, his life, and what he lived and went through. It influenced all of his poetic works.
The second section: This section was devoted to presenting selected examples of his poetry collections, trying to deconstruct their creative structure and the characteristics and characteristics they possess, while delving deeply into the psychological motives and their most prominent manifestations within his texts.

Metaphor is one of the important linguistic phenomena associated with the development of the meaning of words and changes in meaning. It is one of the reasons for the expansion and contraction or transfer of meaning، and this is due to the relationship of the words among themselves. The transfer of the meaning of the word is sometimes for phonetic-synthetic reasons or the meaning of the word to another meaning to link it in The speaker's mind is on the things he is talking about، and it is similar to the substitution that results from the person focusing on a certain feature of the thing and expressing it in the style of that feature that caught his attention، or a new feature that he was attracted to in that thing due to a connection that occurs between the signifier and the signified، and it often occurs. These changes are due to the similarity between adjacent meanings and are due to the social nature of the use of words to express things، especially in the Iraqi environment. You notice the frequent use of the metaphorical meaning of words to express connotations close to them، especially in topics touching on social life. Considering the importance of the topic، I addressed in this research the definition of the real and metaphorical meaning of words and the correctness of their use to indicate acceptance and positivity between the two contracting parties. The research methodology required that it be divided into topics. They are preceded by an introduction and followed by a conclusion that includes the most important results.

The term In general, and the grammatical term in particular, represents a means of communication that facilitates access to the thought of others and its production. The important thing is not the existence of the term, but rather what is important is its stability and the group’s acquaintance with it, away from confusion or duplication. In this research, we looked at Al-Mubarrad’s grammatical terms in his book (Al-Muqtadib), and Ibn Ya’ish’s grammatical terms. In his detailed book), in order to understand the nature of the grammatical terms for each of them in terms of construction, stability or anxiety, and the extent
The value In forming the grammatical term in particular and the linguistic term in general. In this work, we balanced between the term al-Mubarrad and the term Ibn Yaish, then we chose a group of terms that we made a sample for balancing the term according to al-Mubarrad. And the term according to Ibn Yaish

This research sheds light on introducing the approach of Mahfouz bin Saeed Al-Rasmouki in explaining his book, Miftah Al-Afida, to the meanings of the Ajārūmī systems. Whereas the author did not mention his approach and the way he presented the issues, but after studying his book, it is possible to determine the features of his approach to explanation, clarify what is consistent in his explanation, and explain the most important dominant features in his explanation. The study showed the way he presented the grammatical issues, as well as the way he explained and divided the topics. I found his method of explanation characterized by the use of logical and rhetorical terminology, as well as dividing the topic, mentioning the opinions of grammarians on many issues, and also using hypothetical dialogue (Fanqala) in different ways. It is a research taken from my dissertation titled (The Key to the Hearts of the Meanings of the Ajārūmī Systems by Mahfouz bin Saeed Al-Rasmouki, a study and investigation from the chapter on the consequences until the end of the book.)

Building palaces is a unique architectural phenomenon for any society ,especially pre-lslamic Arab society. The city of Al-Hira, the capital of Manathira , Is one of the oldest cities In Iraq ,which was famoius for its luxurious palaces that were proverbial in their grandeur and beauty .The art of palace architecture In Al-Hira was influenced bythe Persians, and then the people developed it. Al-Hirah .created thisart and Introduced .many additions to It until it became their own art and d stand-alone model and became a model to be emulated in the field of archltecture .The art of building palaćes in Al-Hirah was greatly Influenced by Sassanian art ,as the palace consisted of agallery In the middle , whichh was the king's council and represented The chest ,and at botrf ends-of the portico on the right and left, there' are two wings .This sfyle was a distinctive feature of the art of building 'palaces In 'Al-Hira. The style of decorating and engraving the walls of palaces and houses In Al-Hira was also Influenced by the method of Sassanid art .The art of building palaces In this style was evidentIn the great palacesthat he built. The kings of Al-Hira ,the most Important of whichh are Al- Khawarnaq and Al-Sadir palaces. These two palaces were built by al Numanl , the first king of Al-Hira.

Muslims paid great attention to the operations after God Almighty permitted His Messenger (may God bless him and grant him peace) to wage jihad. He began urging Muslims to wage jihad to uphold the word of God. The Messenger (may God bless him and grant him peace) did not force anyone to engage in jihad, and the number of Muslim fighters began to increase.
When the Rightly Guided Caliphs took over the affairs of the Muslims, they followed the path of the Messenger (may God bless him and grant him peace) in his military administration, and they urged people to wage jihad in order to spread the Islamic religion, so the Islamic conquests expanded and the number of soldiers increased, and with them the money coming into the treasury increased, so these military operations had an impact. The great thing was the establishment of the Office of Soldiers and Giving, which made it easier for Muslims to count fighters, and in the process of distributing donations to Muslims

The painful incident of tuff is one of the pivotal events in the history of the Islamic nation, as it reflected the reality of political Islam adopted by the Umayyad line in their attempt to climb power and take history back, and it is not more accurate than a description of that image in which hatred and excesses were identified by tearing the meat of the family of the Holy Prophet, may God bless him and grant him peace, and killing the rest of the pure family, and insisting on committing the most heinous crime known to humanity against them.
Imam Hussein was the starting line for the concept of human justice, corresponding to him on the other side, Yazid, who represents the pattern of ignorance in its distorted form, it is a reality that reflects the struggle of good with evil that derives its depth since the first crime known to humanity, and as a result of Imam Hussein's steadfastness on the position and his lack of false appeasement, he made his revolution a title and a symbol of sacrifice and redemption for the sake of the principle and gave future generations the continuity of defending the right and justice, so that land in which blood triumphed over the sword became full of symbolic connotations In urging repentance and asking for forgiveness from the sin of betrayal, And urge revolution and anger to God in asking for revenge, and urge remorse and ask for forgiveness including excessive and incapacitated incapacity that prevents him from realizing the conquest, and urge politicians to apply the moral project that is based on virtue and is based on unity of means and ends. The research dealt with these symbolism through two sections, the first came as an introduction to the circumstances and events that led to the painful incident of kindness, and the second came to clarify the symbolic connotations of the tomb of Imam Hussein in all its forms, with the research included in the conclusions and a list of sources and references.

research centers on the views of one of the contemporary Egyptian Islamic history professors, Dr. Abdul Munim Majid (1921-1999), who discussed Imam Hassan bin Ali bin Abi Talib in his book "The Political History of the Arab State: The Era of the Umayyad Caliphs". Dr. Majid issued judgments concerning Imam Hassan that do not align with the historical reality. Among these views is his opinion that Imam Hassan did not engage in fighting Muawiya, was weak and lacked confidence in his army from Iraq, and that it was he who sought reconciliation with Muawiya. Additionally, he opined that Imam Hassan was not prepared to bear the burden and responsibility of the caliphate, preferred an easy life, and was frequently divorcing.
Since the research revolves around Dr. Abdul Munim's suspicions, it adopts a critical approach to his methodology. The critique is limited to one aspect of historical criticism, which is referencing accurate historical reports that contradict Abdul Munim’s views without delving into deep criticism.
The conclusion of this research is that Abdul Munim's views on Imam Hassan do not hold up historically for several reasons. Firstly, Abdul Munim did not provide evidence for his claims, making them unfounded. Additionally, the Prophet Muhammad (peace be upon him) testified to Hassan's reliability from a young age and entrusted him with responsibilities. Hassan also played a significant role in his father Ali's battles and carried substantial responsibilities. Moreover, Caliph Omar bin Al-Khattab recommended that Hassan be included in the council after him. Furthermore, the historical context of the reconciliation and the prevailing circumstances indicate that Imam Hassan was in a position of strength and that the reconciliation was a conditional abdication of power that proved fruitful throughout his life.

Architecture in the era of the Abbasid Caliphate witnessed a unique development that reflects the cultural, social and political influences of that era. Hence, this study came to explore the characteristics of architecture in this era, by examining its distinctive elements, and tracing the development of Islamic decorations and how they were embodied in construction, with a focus on a distinctive model, which is Al-Mustansiriyah School.
The study relied on the collaboration between several approaches, namely (the historical approach, and the analytical and descriptive approach), through tracking many historical texts related to Islamic architecture in the Abbasid era, and then examining their explanation, information, and the arts that were described and analyzed.
The study also reached several results, the most important of which is that architecture in the era of the Abbasid Caliphate reflected an interaction between multiple cultural, social and political influences, which led to the formation of unique characteristics of Islamic architecture in that era. It also showed that this architecture was characterized by a balance between traditional architectural elements and artistic innovations, with consistency in the use of distinctive decorations and designs. The model of the Mustansiriyah School represents a unique embodiment of Abbasid architecture, as it stands out as a precise and innovative engineering design. This model also shows how architecture was employed to support educational and cultural purposes, which confirms the essential role of architecture in the growth and development of societies

It is self-evident that the Orientalists who are on the path of Farhad Daftary - as we are accustomed to in his writings about the Fatimid state and its successors - are far from being accused of siding with this or that party, as he is known for his many dissertations, where he is slow in making judgments, but Daftary relied on One color from the historical sources served as the base on which he built his intellectual and mental foundations, and then proceeded with his research in this way. with this turbulent period.

Most of the rulers of the llkhanid state were known to exploit power and influence throughout their rule (654 _ 5736) . This was practiced by their first khan ، Hulagu khan ، since the fall of the Abbasid caliphate and his entry . To Baghdad ، where he killed the last Abbasid caliph ، Caliph Al-Musta’sim Billah .
While they also knew that they were exercising all kinds of pressure and persecution using their personal authority ، whether it was with the people who were working with them and serving the Mongols for many years or their princes and relatives ، but it extended to controlling power even their relatives and those who had kinship ties with them
Likewise ، the domination of power in the llkhanid state was not limited to the rulers of the state only ، but also extended to their wives as well . An example of this is what the wife of Baydu khan Badshah Khatun did when she got rid of her brother whom she had enmity with and was the sole ruler of the Kerman state
Islamic history. The salad. The Ilkhanid state.

The research deals with the history of the city of Jerusalem in terms of naming and religious importance when Islam first and then the Christian religion and Judaism. We also talked about the status of Jerusalem among Muslims، as it is the third holiest place for Muslims after the Kaaba and the tomb of our Prophet، peace and blessings be upon him، and he took the opinion of Christians and their reverence for Jerusalem and its role in the life of Jesus Christ، as well as the city became holy to the Jews after the conquest of the Prophet and King David and made it the capital of the unified Queen of Israel in the tenth century BC.

Defensive fortifications are among the most important means used in defending and protecting cities، as cities in the hinterland are replete with fortresses، castles، towers، walls، and fortifications. The rulers of these cities were concerned with building military fortifications and defensive structures to defend their properties from aggressors. These fortifications played a role in thwarting Islamic conquests of cities in the hinterland، making it difficult to conquer them and resorting to besieging them، which could last for several months. Moreover، the geographical nature of the region، with cities and castles situated in mountains، hindered the rapid progress of conquests. The immunity of cities also played a role in harboring rebels against the ruling authority، yet this did not prevent the conquest of these cities، either through peace agreements or by forceful invasion.
In our research، we shed light on the role of defensive fortifications in cities in the hinterland in resisting conquests during the Umayyad period. The Umayyad caliphs were interested in conquering many regions and spreading the Islamic religion to areas that had not yet been reached. After the conquest of Khurasan and its establishment as a strategic base for Muslim armies، the conquest of the hinterland became a necessity to safeguard this base from Turkic attacks.

The councils of the Fatimid caliphs were not of recent origin، but rather existed in previous eras. The Fatimids followed the example of their predecessors، so they used councils to discuss political and military matters of the country، and even economic matters. These councils were represented by one of the most important urban facilities that reflect the cultural aspect of the country، and studying them is necessary to understand. The ceremonies of the Caliph and senior statesmen in each council، as each council had its own decrees، and these councils were not limited to discussing political matters. Rather، there were debate councils that played a major role in spreading the Ismaili doctrine، and scientific councils to spread science and knowledge in all fields، and students of knowledge began to flock to Egypt to benefit and provide them with education and knowledge، so many poets and writers appeared.

The people of Andalusia cared about knowledge and its people. “The scholar among them was respected by both the private and the public. He was referred to, referred to, his value and mention among the people was highlighted, and he was honored for being a neighbor or for fulfilling a need.” Their appreciation for science, scholars, and jurists reached such a degree that the meaning of the word jurist became a high meaning for them, “so much so that the Muslims used to call the great prince among them who wanted to call him a jurist.”
Among those who held this title was Sultan Muhammad al-Faqih, the second Sultan of Granada. At a time when we find that the word jurist in the East was applied to students of knowledge in general. Ibn Khaldun praised the people of Andalusia for having “intelligent minds, agility of bodies, and acceptance of education that is not found among others.” Al-Maqri also mentions that “eloquence never set its sun in Andalusia, shining with signs and showing miracles, until the enemy took control of it and disrupted the people of Islam from going to it and coming in the morning, and among its people there was a remnant of tongue, skill, and disposition in the arts of mastery and ingenuity.”
The era of the Banu al-Ahmar was characterized by many features that distinguished it from previous eras. Despite the Andalusians’ keenness to pay attention to all sciences, the religious or Islamic sciences gained precedence in the field of classification, which

Jerusalem is considered one of the holy religious places for Jews, Christians and Muslims, and it witnessed important developments during the Ayyubid era (569-626 AH / 1173-1229 AD). This research deals with the religious conditions of minorities in Jerusalem during that important period.
The laws varied in Jerusalem under the Islamic State. There were times when peace, tolerance and coexistence were enjoyed, and there were days when coexistence between Muslims and non-Muslims was not the case. However, these days were few and the prevailing situation was freedom and tolerance among Muslims. And others, and they enjoyed freedom to practice their rituals and worship in the Muslim state, especially during the era of Saladin Al-Ayyubi, who was the pinnacle of tolerance, mercy, and justice with religious minorities, and the people of his time, Muslims and others, bore witness to him.
The research adopted the descriptive approach in terms of returning historical facts to their original references, investigating accuracy in statements and returning statements to their authors, while mentioning historical events in their historical times and places.
The research was based mainly on historical sources, without neglecting some modern Arab studies, as the Ayyubids had their own policies in dealing with religious minorities. They devoted great respect to the rights of minorities and guaranteed their freedom to practice their worship. The Ayyubids played an effective role in encouraging religious coexistence, and they strived to maintain the stability of the Holy City and control the balance between the sects. Jerusalem appears during the Ayyubid era as an example of religious tolerance and peaceful coexistence, as this period represents a model For religious freedom and respect for minority rights under the Ayyubid administration.

The researcher studied the contributions of scientists and scientific families and their role in revitalizing scientific life. The research dealt with various aspects of scientific life and its development, such as the role of scientific families that contributed to the scientific renaissance, and the role of scientific families in Nablus in various aspects of religious, mental, and literary education and the development of these sciences.
The research was based on two topics, covering scientific families and scientists in enriching scientific life in the city of Nablus during the Mamluk era, and the role of these families in the religious and mental sciences. The research reached important and accurate results about scientific life in Nablus, the most important of which are:
a. Scientific families in Nablus during the Mamluk era had a role in teaching and managing the educational process in that era, as they studied in most of the educational institutions available in that era, and a number of the most prominent scholars of their era graduated from them.
b. The research showed that scientific life was influenced by the presence of prominent scholars in Nablus, who contributed to the advancement of religious and mental thought, and encouraged research and contemplation in various fields.
The research relied on various historical sources, including documents, manuscripts,
The research relied on various historical sources, and these sources will be reviewed to understand the scientific environment in Nablus during the Mamluk era.

Sheikh Jarrah is a Palestinian village located one km to the north of the Old City of Jerusalem, on the line separating the eastern and western parts of the city, referred to as the armistice line.
It was called Sheikh Jarrah neighborhood in reference to doctor Husam al-Din bin Sharaf Issa al-Jarrahi, personal physician of the Islamic leader Salah al-Din al-Ayyubi. Dr. Al-Jarrahi lived in this neighborhood, after Salah al-Din al-Ayyubi liberated the city of Jerusalem from the Crusaders, died and was buried there almost 900 years ago.
After the 1948 Nakba and the division of the city into two parts, this neighborhood received Palestinian families forcibly displaced from West Jerusalem, Haifa and Jaffa. An agreement between the Jordanian government, which ruled the city of Jerusalem from 1948 to the June War of 1976 when the Zionist forces occupied East Jerusalem, and the United Nations Relief and Works Agency for Palestinian Refugees (UNRWA) in 1956 AD provided for the establishment of a civilian housing project in the Sheikh Jarrah neighborhood for the displaced Palestinian.
Another agreement signed between the Jordanian Ministry of Works and Construction and the displaced Palestinian families, leased the houses and land, for a symbolic amount, to the families for a period of three years. The agreement stipulated that the families had the right to register the houses after the three years were over. During this period, many problems occurred that hindered this registration process, as these families were displaced in 1948 AD from western Jerusalem, Haifa and Jaffa, and actually started living in the neighborhood in 1956 AD.
The plight of Palestinian families in Sheikh Jarrah began in 1972, when Zionist settlement associations filed a land claim before the Zionist Occupation Court in Jerusalem, stating that the Palestinian were transgressors. This allegation marked the beginning of a legal battle before the Zionist courts in Jerusalem, revealing racial objectives and settlement strategies to forcibly displace residents from their homes using “soft methods” in the form of legal procedures, and “hard methods” in the form of use of force, terrorizing of the population, deception and forgery.
The reality of what is happening in the Sheikh Jarrah neighborhood is similar to what is happening in the city of Jerusalem in terms of settler colonialist policies and the urban planning of the occupation municipality with the aim of eliminating the Palestinian presence in the Holy City and breaking up the population into separate cantons. The policies further aim to enhance the process of Judaization of the city of Jerusalem to become the capital city of the Zionist occupation state while imposing measures against the Palestinian population to prevent the possibility of establishing a Palestinian capital in the city of Jerusalem. The policies further aim to achieve a demographic change in favor of the Jews through the forced displacement of the Palestinian population. The Zionists justify this on the basis of agreements and laws specially designed for this purpose, in addition to, colonial policies, military power and civil urban planning to create a modern city, hence obliterating the city's Arab and Islamic history.
The activity of the settlement associations supported by the occupation government, the settlers, and the courts act as major causes of the forced displacement of the population to achieve the goals of Zionist colonialism in the city of Jerusalem and the Sheikh Jarrah neighborhood.

Abstract:, We find that Henry II did not pursue a clear economic policy in France to achieve economic development there, as he exploited its revenues and economic resources to support the war effort with the Roman Empire. Rather, he resorted to even further, namely burdening the French citizen with taxes and fees to obtain additional financial resources, which caused... Citizens’ dissatisfaction, such that this dissatisfaction reached the point of uprising, as happened in the Salt Uprising in 1547-1548, in order to shed light on Henry II’s economic policy. the research will be divided intoFirst: The biography of Henry II 1519-1559
Second: The economic policy of Henry II 1547-1559
Third: The Salt Intifada
The research also attempts to answer several questions, including:
1. Who is Henry II?
2. What was Henry II’s economic policy?
3. Has economic development been achieved in France?
What is the Salt Uprising and did it succeed in achieving its goals?

This research deals with one of the personalities of the royal era in Iraq (1921-1958 AD), which is MP Razzouk Ghannam, the most prominent Christian figures during that era. The research reviewed the place of his birth, its history, how he received primary and then secondary education and obtained an academic certificate, as well as his intellectual formation and the crystallization of his national personality, as the research highlighted his political activity since he was young.
The research did not neglect the literary activity of Razzouk Ghannam and revealed his journalistic efforts from 1920, in which he founded his newspaper Iraq, which replaced the newspaper Al-Arab, as well as the newspaper Iraq Iraq Water in 1923.
Razzouk Ghannam's efforts in the press were so distinctive that his colleagues did not hesitate to name him the Sheikh of the Iraqi press, Razzouk Ghannam had economic opinions highlighted in an important book issued in 1949 entitled "The economic crisis in Iraq: its cause and impact on the life of the people and the state."
He turned to parliamentary work since 1930, specifically in the third electoral cycle, and became a deputy for the Baghdad Brigade. Razzouk Ghannam's second deputy was during the reign of the second Hashemite cabinet when he was elected as a deputy for the Baghdad Brigade also in the electoral cycle Fifteenth under the twelfth government of Nuri al-Said.
The sixteenth electoral cycle is the last for Razzouk Ghannam and the last in the era of the monarchy in Iraq, and it was only one unusual meeting in the hope of gathering again on the first of December 1958, but the fall of the monarchy came without that.
Razzouk Ghannam was known for his qualitative interventions under the dome of the Iraqi Council of Representatives and expressing his opinions on various topics that were raised, whether political, economic or social, although his proposals in the economic and social aspects were the most prominent. In particular, the defense of the rights of the working classes of workers and peasants, as was well observed for the performance of successive Iraqi governments throughout the six electoral cycles that he represented during the period (1930-1958 AD) Razzouk Ghannam did not leave Baghdad after the establishment of the republican system in Iraq and remained in his home until his death in 1965.

The introduction records the Iraqi National Independence Movement among the titles of the contemporary Arab liberation struggle against the colonial presence and its attempts to tighten the border over the whole region، and the struggle of the Iraqi people distinguishbetween the political struggle at times and the armed struggle at other times، and this stage has been characterized by The task of the history of contemporary Iraq with important developments and profound effects on the liberation from foreign occupation، and the government of national defense was an important role in the history of the Iraqi national movement in resisting the British occupation during the second world freedom and consisted of research from the introduction and two chapters and conclusion sin sin sins in addition To the list of sources، we dealt in the first chapter the situation of Iraq at the outbreak of the second world war and headed Rashid Ali Kilani in the coalition government and other with Britain، and chapter two dealt with the outbreak of the revolution and the establishment of the government of national defense and the outbreak of war with Britain and the end of the government National Defense. Finally I offer this modest scientific effort، hoping that it will be a simple contribution and from God، good luck.

The research is a review of the life of the Iraqi writer and thinker Faleh Abdul Jabbar and his political role during his joining the nationalist، leftist and revolutionary movements in the early sixties، his influence by Marxism thought and his joining - later - the ranks of the Iraqi Communist Party and his migration outside the country، and his active participation within the Palestinian resistance movements and the armed factions of the Ansar movement against... The ruling Baathist regime in northern Iraq، with a presentation of his historical and political writings and the intellectual paths and general cultural trends it proposed، which were distributed across all types of knowledge، ideology، state، philosophy، history، civil society، etc. The research also states his most important opinions on Iraqi affairs within the complexities of the state، the nation، and the civil society.

This study plays an important role in revealing an important fact full of events from the history of the modern Arabian Gulf, represented by the Arab resistance against the Portuguese, especially in the Malhat region on the Omani coast, despite the brutal methods used by the Portuguese of killing and burning the rebellious Arab cities. This resistance began to expand, especially after the death of the Portuguese leader Alfonso. Albuquerque in the year 1520, and the Kingdom of Hormuz was the starting point for the Arab armed resistance to extend to Bahrain, Muscat, and the Omani coastal areas, relying on the spirit of sacrifice and coordination between all areas under Portuguese control in the Arabian Gulf region. The Arab resistance was able to achieve many victories over the Portuguese in the century sixteen.

The subject of international relations for any country is the basic foundation that determines the orientations of certain countries towards other countries, through the historical stages and eras that they have passed through, or the policies and methods followed by those countries in managing their foreign relations, and they may control several matters through which they build their ambitions and political and economic relations. Accordingly, the study of the subject of Turkey's foreign relations for the period 1980-1995 was of great importance, especially its orientations towards the Balkan countries and Eastern Europe, Bulgaria in particular, for historical and political reasons and the geopolitical connection it enjoyed that had a direct impact on all the political, economic and social levels of both countries.
During the period (1980-1995), Turkish-Bulgarian relations witnessed remarkable developments, as each of them sought to develop their relations at all levels, politically and economically, as well as the issue of the Turkish minority in Bulgaria and the controversy and debate it raised within diplomatic circles between the two governments through successive governments. On the government, whether in Bulgaria or Turkey, and the extent of its impact on the type of relationship between the two parties, especially after the rise of communist rule in Bulgaria, which had a different vision for its strategies than previous Bulgarian governments, and this is what caused tension in the type of relationship between them, and on this basis the subject of the study was chosen.

Iraqi-Syrian relations have been excellent for several decades by conflicts، political disagreements، and trends opposing the policies of both countries، especially the struggle between the Baath Party، with it's left and right wings، and the issue of exclusivity in leading the party. The differences increased after both parties were accused of attempting a coup against the other، which increased the conflicts between them، and both parties supported the opposition، including the Kurds in Northern Iraq and dissidents from Hafez al-Assad’s regime in Syria، which created foreign intervention from the imperialist colonial countries، most notably the United States of America and it's allies، and the emergence of conflict in various areas، including the division of water and the
Issue of the borders between the two countries.
The relationship deteriorated significantly after the Iraqi Baath Party took over the reins of government in Iraq in 1968 and the years that followed، the personal enmity between Saddam Hussein and Hafez al-Assad، and the Syrian regime’s siding with Iran in it's war against Iraq. Events accelerated due to the Saddam regime’s reckless wars، including its war against Kuwait in 1990، and the participation of Syrian forces among the allied countries against Iraq، out of fear on it's borders from Iraq. From the occupation also after its victory over Kuwait، but the relationship between the two countries headed towards a simple rapprochement after President Hafez al-Assad’s proposal in June 1996 to invite Iraq to attend the Arab Summit Conference in Cairo، and an agreement was concluded between Iraq and Syria on July 14، 1997 regarding the re-pumping of Iraqi oil through the transportation line. Which extends from the Iraqi fields of Kirkuk to the port of Baniyas on the Syrian coast، but the opposition of the United States of America and Israel prevented the implementation of the agreement.

This research deals with the course of cultural relations between the Federal Republic of Germany and the Iraqi Republic between the years (1963-1965), the beginnings of which were determined when Ludwig Erhard assumed the position of Chancellor of the Federal Republic of Germany on October 17, 1963, until the Iraqi government announced its decision to sever diplomatic relations with Bonn on May 12, 1965, as a response to the Bonn government’s recognition of Israel, which despite announcing the severing of relations, did not have a significant impact on the continuation of cultural relations as it affected diplomatic and economic relations, as the influx of archaeological missions, German tourists, musical bands, and the holding of art exhibitions continued between the two countries.

The study reviewed the activities and events of the academic parliamentary elite in the Iranian Shura Council and its influential role in monitoring state institutions، especially the executive power . This was followed in the context of three main investigations، the first dealt with (preface) the Shura Council and the executive authority، The second was devoted to the contribution of the academic parliamentary elites in monitoring the performance of the government، and the third topic shed light on the role of these elites and their effectiveness in questioning members of the executive authority in (1988-1992)، and concluded with the presentation of conclusions، proposals and recommendations

The research entitled (Iranian-Sudanese relations 1970-1979 AD) includes an introduction, five sections, and a conclusion containing conclusions and recommendations. The first section discusses what Iranian-Sudanese relations were like before 1970 AD. The second section contains the nature of Iranian-Sudanese relations, and the third section discusses the events that took place in both countries. And its implications on the nature of the relationship between them. The fourth section includes the factors that affected Iranian-Sudanese relations during the period between 1970 and 1979 AD. The fifth section contains the impact of Iranian-Sudanese relations on the Arab region and its role in developing this relationship.

Several military coups occurred in syria , and this is a precedent of its kind, which is the phenomenon of military coups that was the beginning of a series of military coups in syria, After syria gained its independence in 1946 and after the wave of military coups that syria witnessed , this prompted the Arab kingdom to move quickly for fear of being drawn into the Hashemite axis of lraq and Jordan .

The control of the Ottoman Empire over many countries of the Arab world and the nature of the relationship of the Ottoman Empire with some European countries helped open up the Arab countries to the outside world and communicate with it, through the nature of the educated Arab person, because the Arabs loved knowledge and learning, and this is what prompted them to immigrate to those countries. Countries in order to transfer their knowledge to their Arab countries. This gave them the idea of establishing literary, cultural and scientific associations and clubs, which later turned into political ones and stood against the government and the Ottoman Empire

The Jewish Agency, the British Mandate, Jerusalem, immigration, settlement, European ambitions
In this research, I discussed European ambitions in Palestine in the period preceding the emergence of the Jewish Agency, when the Zionist movement began to take its organizational form and this idea became a tool to achieve its goals.
It discussed the beginning of European ambitions in Palestine, which date back to the Middle Ages and the modern era, when European powers began to aspire to expand their influence and control over new regions of the world.
In the 19th century, some European countries began to show interest in Palestine as part of the declining Ottoman Empire.
In the nineteenth century, the Zionist movement began to emerge as a political and cultural movement aimed at re-establishing the Jewish state in Palestine. This movement occupied an important place on the European agenda, especially in the United Kingdom, Germany and France.
The main reasons behind this European interest in Palestine are due to several factors, including:
1 Religious factors: Palestine has great religious importance for the three monotheistic religions: Judaism, Christianity, and Islam. Consequently, there was great interest from European Jews and Christians in the region.
2- Geographical strategy: Palestine occupies a vital geographical location, as it is located on the Middle East region and is considered a meeting point for the three continents: Asia, Africa, and Europe. This geographical location made it the focus of attention of European powers seeking to enhance their influence and presence in the region.
3- Concern with economic interests: Palestine possesses important natural resources, especially water resources and fertile agricultural lands.
This has aroused the interest of European countries seeking to ensure the provision of the necessary resources to sustain their economic growth.
The problem of the study focused on the reasons and factors that preceded the establishment and emergence of the Jewish Agency in the Palestinian territories. This study relied on the historical approach to monitor the historical development of European ambitions in Palestine and the Arab region, which later led to the emergence of the Jewish Agency.
The study concluded with a set of conclusions and recommendations, the most important of which are:
It is recommended to conduct more research and studies on European ambitions in Palestine, including historical, political and social studies