iklil for Humanity Studies

The phenomenon of begging is one of the social phenomena that abound in societies that suffer from instability or extreme poverty, and begging was mentioned in several terms, including, kidney, begging, begging and Sasan, and the most common of which is a beggar or beggar, which is called the person who derives a myriad of means and ways to obtain money, and wins it with various kinds of tricks and all the owners of this craft bear the name of Bani Sasan.
And the reasons for begging are several, including political reasons as a result of the turmoil suffered by the Abbasid Caliphate in the Abbasid era after the intervention of the Turks in political matters, and this thus casts a shadow on the economic situation, as the period under study witnessed a turbulence in prices, and witnessed waves of high prices, hunger and poverty, and natural disasters also have their impact represented by heavy rains, earthquakes and floods witnessed by Islamic cities, Which leads to the cessation of the wheel of the economy and its collapse, as for the most groups that practiced the profession of begging, it is certain that the general class, some of them were convinced of little, and others had to beg, whether men or women in order to get a living, as well as the Arabs who had various and different tricks, and some of them took begging as a profession or workmanship, The writers, poets and owners of shrines shined from them names, they took poetry and literature as a way to obtain money, whether in the councils of princes and caliphs or in mosques and public places.

The scholar Abd al-Rahman bin Isa bin Murshid Abu al-Wajaha al-Umari al-Murshidi، whom we talked about in this article، is the scholar Mufti of Mecca، the imam of the Grand Mosque and his preacher، and one of the poets and scholars in the Hijaz. Latifa on (the issue of whether God punishes the polytheists)، where he mentioned the sayings of scholars and discussed them based on different sciences such as grammar، rhetoric، and the hadith of the Prophet .
This research came in two parts:
The first section: the study، which includes a brief definition of the author، a description of the thesis with documentation of his attribution to the author، and an indication of the methodology used in the investigation.
As for the second section: we have verified the aforementioned thesis by comparing the three copies that we were able to obtain، and in the conclusion we have written the most important findings that we have reached.

The study of historical cuneiform documents represents an important space in the study of the Mesopotamian civilization, and among the most important of these documents are the Babylonian chronicles texts, which have not yet gained the required importance. This series of research aims above all to translate some examples of those chronicles based on translations of important Assyrian scholars, with necessary historical comments to clarify some of the concepts and terms contained in the text. This research deals with a complete translation of two texts from the chronicles, the first is the record of the events of the ancient kings, and the second is the kings of Ur, with necessary historical comments.

The ancient Babylonian era, which lasted for more than four centuries, was distinguished by important characteristics that made it truly one of the most brilliant historical eras in terms of civilization, politics and administration, as the cuneiform texts refer to the civilizational and societal progress achieved by the inhabitants of Mesopotamia during the rule of the Amorites in the country, and the first ruling kingdoms in it were the two dynasties (Isin and Larsa), which was founded prior to the fall of the third dynasty of Ur, and when the Sumerians’ rule over the country ended, the conflict increased between the two kingdoms, so that a section of researchers called the “Era of Essen-Larsa” for that period, then the conflict developed after the establishment of other Amorite kingdoms that spread in Mesopotamia and the conflict remained Among them until King Hammurabi (1792-1750 BC), the sixth king of the first dynasty of Babylon and the most famous king of this era, was able to defeat all those kingdoms and unify the country under a unified central rule.

For the requirements of existence, the protection of civilizational gains, the carrying out of military conquests, securing transportation and trade routes, the protection of cities and military forts that were established and established in the ancient civilization of Mesopotamia, and the preservation of political and military alliances, among others. Therefore, the methods of defense and attack evolved, as the weapons took on their diversity accordingly, such as the spear, bow, catapult, daggers, and swords, each according to its use, of great importance.

Erbil had a prominent position among cities in the Islamic world , despite it is small but it intellectual and scientific space was of a high and wide to the scholars who were appeared in Erbil and some of them were in Erbil. So it was a lighthouse and a theater of scientific and cultural circles to the science and give it the touch of distinguished buds of scientists.

It can be said about this great companion، Handala bin Abi Amer، that he is one of the venerable companions of the Messenger of God. God and His Messenger loved them and prepared for them gardens beneath which rivers would be. He offered himself as a sacrifice for Islam. He attained the honor of martyrdom and sacrifice for the sake of God. Confirming his saying: “Your companion is washed by the angels” .

Social life in Turkish society is built on the basis of nomadic tribes. They have their own customs and traditions with respect for the leader of the tribe and its notables, as well as the role of the clergy.
The customs of the Turks were affected by their environment and its difficulties in all its aspects, the most important of which is the social aspect, as they had their general rituals that became clear on the layers of society, their residential system and their habitats, as well as their behavior in hospitality, the diversity of their food, their marriage customs, and the diversity of their religions; And the extent to which they were affected by the Islamic religion, which later affected their public life.

Our research، tagged with (News of Families in Andalusia through the Circle of Islamic Encyclopedias (Al-Johour family as a model) until the end of the year 461 AH /1068 AD)، aims to identify the civilization of Andalusia from the conquest in the year (92 AH / 710 AD)، which families contributed to extending that civilization with many important personalities Those who immigrated to the country of Andalusia and were able to form families، scholarly houses، and prominent leaders who assumed many positions such as ministry، writing، veiling، leadership، and so on. Because it contains a lot of vocabulary that helps the researcher to obtain historical information.

The current research aims to identify the internal strife in the country of Andalusia in the Emirate of Abd al-Rahman bin Muhammad, where the importance of the research lies in the fact that the study of life in Islamic countries, especially in Andalusia, is a very fertile field at the level of consideration and practice in various fields of knowledge in the novel and know-how, making its image Intellectual, especially in the field of mental sciences, almost takes over the center of the cultural landscape map, while the problematic of the research is represented by the main topic related to the impact of internal strife in the countries of Andalusia in the period under study. Therefore, the study tries to answer several basic questions, so what is the role of strife in Andalusia? Where the current research was divided into two sections, the first section included the beginnings and growth of sedition and its development in the Umayyad era (the era of the emirate and the caliphate), while the second section came the developments in Andalusia and the end of the sedition, and the researcher reached a set of the following conclusions:
• When the conquering Muslims entered the land of Andalusia, they had melted into the crucible of Islam, as their motto was: (The most honorable of you in the sight of God is the most pious of you) (Al-Hujurat: 13) That is why they were not fanatical about gender or color difference, rather their criterion in comparing people was the Islamic criterion.
• There was no strong connection between the elements of the Islamic community that came to Andalusia after the conquest, for the Arabs of the East were on one side and the Arabs of Morocco (the Berbers) on the other side, and the Arabs are not one unit, but they are sects and parties. Andalusia is from the Saqalaba and from the indigenous population, and each of these and those has a character and trends, and we can say in a general way: that the internal conflicts and wars between these elements, some of them and others, began early, and did not subside except under the pressure of force.
• The Muslims were unable to continue directing their efforts towards conquest in the land of Galle - southern France, especially after several years of the Battle of Poitiers (the court of the martyrs in 114 AH / 732 AD), because of the focus of their attention to addressing the internal problems and conflicts that aggravated and plunged the country of Andalusia in the midst of a civil war between The two elements of conquest: the Arabs of the Levant and the Arabs of the Maghreb.

God Almighty sent down His Noble Qur’an that carries between His verses and Surahs a linguistic structure of its own that includes a complete linguistic methodology. Comprehensive interaction with the Holy Qur’an and contemplating its verses, so we follow the laws and norms and analyze all phenomena and extract their general and specific characteristics and the links between them. Likewise, with regard to the word and its meaning, we are obligated to extract the meanings of the Qur’an and what it wants to convey to us in terms of concepts according to this Qur’anic approach. Considering that the Holy Qur’an is the total source of absolute knowledge and because it is an awareness that connects man with his surroundings and with the vast universe, and therefore the universality of the Qur’an necessitates the interpenetration of all cultures and experiences of all peoples and is not limited to Arabic or its language. According to this approach, we can define the different interpretations of the same case despite The multiplicity of references, so we cannot limit our understanding of the Qur’anic text to the history and reasons of revelation only, and we must also re-read our hadith and the Sunnah of the Prophet and apply the Qur’anic approach to it on the grounds that it is inextricable from it, so we analyze the readings between them and some, criticize them and remove ambiguities And misunderstanding in order to redefine the limits and their extents, wide or narrow, and we have taken some verbal models in order to practically apply this Quranic approach to them in order to reach the most accurate meaning that we have reached now, and some Quranic and hadith words have been chosen for that.