iklil for Humanity Studies

God has provided many reasons for preserving the language that helped its advancement. He made it the language of the Qur’an, as scholars prepared for it, who collected and extrapolated the language, deduced the rulings, and then established rules for it, like many of the legal sciences, such as jurisprudence, principles, doctrine, science of readings, and others. Many works were written in it that cannot be counted, so they enriched the Arab and Islamic library with a huge amount of science.
Despite this huge amount of works that have seen the light and are by eminent scholars that have adorned our Arab libraries, there are many books and manuscripts that have not seen the light until now, including the manuscript that we seek to study and investigate in this research. It is a precious and unique manuscript by one of the late scholars of the Arabic language, namely Shihab al-Din al-Khafaji, may God have mercy on him. He devoted his research to the connected (al) as a literal connective and the connection of this connective.
This copy is a unique copy, and he explained it in detail and mentioned the opinions of the early Arabic scholars, so he corrected some of them and responded to others, using evidence, arguments, and narrational and rational proofs.
The research was divided into two sections:
The first topic was entitled The Life of Al-Shihab Al-Khafaji and the Study of the Verified Text, and included two requirements: The first requirement: The life of Al-Shihab Al-Khafaji was mentioned, and the second requirement: It included a simple study of some of the issues mentioned by Al-Shihab Al-Khafaji in this manuscript. This study included directing it to some grammatical issues related to the connected (the)
As for the second section: it included investigating the text with the graduation of Qur’anic verses, Prophetic hadiths, Arabic poetry, and the attribution of sayings to their authors

This papers is concise, yet it encompasses an explanation of words attributed to our noble Prophet Muhammad bin Abdullah (peace be upon him and his family), presented with a Sufi undertone that unveils the exoteric and esoteric aspects of nature, the celestial spheres, and spiritual journeys, as well as their ultimate end after their inception. Though brief in its lines, it is rich in explanation and description, overflowing with elegant expressions and a profound elucidation of the impact of learning. The author presented this epistle as a response to a question from a disciple or seeker of knowledge, wherein Shah Wali stated: You have asked me, my dear son, to clarify the symbolism within this noble Hadith.
\\"We were unable to obtain copies of the manuscript, except for a single, possibly unique, copy preserved in the King Saud University Library, Manuscripts Department, within a collection bearing the number: (5958 F 611722). As for its scribe, information about them could not be found, but according to the library card, its copying date goes back to the twelfth century AH (Hijri).
The manuscript consists of a single sheet measuring (21 cm in length × 15 cm in width), containing (30) lines, written in Naskh script, characterized by its elegance and clarity despite its small size, using only black ink. It is devoid of marginalia and annotations, except for an addition of a lacuna in the right margin. It is marked with an oval-shaped seal bearing the inscription: \\"King Saud University, Deanship of Library Affairs, Manuscripts Department.\\"
This Hadith has not been found in its relevant sources; rather, the compilations are silent about its mention, and there is a disinterest in its isnad (chain of narrators). No routes of its transmission are recorded, and even a single route is absent. Thus, it is unique in its isnad and sanad (supportive text), and fame does not imply validity. Perhaps it gained approval due to the implications of its wording and its non-contradiction or non-conflict with the general acceptable in learning.\\"

The period of the Third Dynasty of Ur is the last period in which the Sumerians ruled Mesopotamia politically. The leader of this dynasty is King Ur-Nammu, while his son is the one who established this dynasty and built and founded the city to which the texts have identified its affiliation, which is the city of PUZIRŠ – DAGAN( tell DREHEM)

The Abbasid Caliphate witnessed a period of scientific and cultural interaction between scholars in Al-Quds and Baghdad, where Baghdad was a center of knowledge and culture, and Al-Quds was a city of great religious significance. There was a scientific exchange where scholars from Al-Quds would travel to Baghdad to seek knowledge and benefit from its scholars, as Baghdad had many schools and mosques that taught various sciences. In return, scholars from Baghdad would visit Al-Quds and give lectures, contributing to the transfer of knowledge and sciences between the two cities. The cultural aspect played a significant role in promoting Islamic culture and spreading knowledge in the region. Scholars in Al-Quds and Baghdad contributed to authoring books and treatises in various sciences, such as jurisprudence, exegesis, hadith, medicine, and astronomy. This interaction led to the emergence of many prominent scholars in Al-Quds and Baghdad, who contributed to the advancement of sciences and culture in the region. It also contributed to enhancing Al-Quds\\'s status as an important religious and cultural center in the Islamic world

This research sheds light on one of the most important figures of the Abbasid era, who has not received the attention and study due to his limited research: the minister Ubayd Allah ibn Yunus al-Azji (501-593 AH/1107-1196 AD). Ibn Yunus was one of the ministers known for his extensive knowledge of jurisprudence, inheritance law, legal principles, and other disciplines. He was the minister of the Caliph Al-Nasir li-Din Allah, and before assuming the ministry, he was one of the just witnesses in Baghdad. After the death of his father, he was entrusted to the Caliph’s mother. His status with the Caliph increased, and he was appointed to administrative positions, including the master of the house, then the office of real estate or buildings, then the office of the Aziz, and finally the office of the reins. After assuming the ministry, he was assigned a military mission, which was to fight the Seljuk Sultan Tughrul Beg. He fought the battle against him, and as a result of the unequal forces of the two sides, he lost the battle due to his lack of experience in military matters. The military loss he suffered was a reason for some historians to accuse him of being a reason for weakening the prestige of the Caliphate, and therefore he should receive his punishment. At the same time, we note the opposite, as he later assumed administrative positions, which suggests that he had administrative competence that made the Caliph Al-Nasir depend on him to manage the affairs of his state.

A Babylonian poem considered a masterpiece of Mesopotamian wisdom literature, composed in the late Middle Babylonian period during the Kassite rule of Babylon. It enjoyed widespread popularity and was reproduced numerous times during the Neo-Assyrian and Neo-Babylonian periods, and was likely also known in the Achaemenid and Hellenistic periods. The poem is a prayer of thanks dedicated to Marduk, the king of the gods and head of the Babylonian pantheon, presented by the patient tormentor (Šubši-mešri-šakkan), known as Job of Babylon because his story resembles the biblical Job. It was previously believed to consist of four cuneiform tablets, but recent studies have shown that it is actually five cuneiform tablets containing approximately 500 to 600 lines. Its introduction begins with the phrase Ludlul-bêl-nemeq, meaning "I will glorify the Lord of Wisdom."

Royalty in Mesopotamia was a fundamental cultural basis, viewed with reverence by the ancient Iraqis, who imagined that a person could not live without a leader. Political authority represented a divine secret for the ancient Iraqis, bestowed by the gods upon a human being. The study aimed to clarify that the political process in ancient Iraq was centered around religion, and that the ancient Iraqi politician, when making religion the primary foundation for action, was fully aware of the importance of this foundation. He understood popular trends and the influence of religion within them, working to capitalize on the power of religion over souls and employing it in the service of political endeavors. The research problem was framed as follows: What is the impact of religious thought on the political factor? To what extent did rulers and kings succeed in convincing the people of their legitimacy? What is the sanctity of royal symbols in ancient Iraqi thought? The study reached several important findings, including that the ancient Iraqi politician possessed a political awareness that enabled him to innovate a new theory of governance based on a religious foundation, accommodating the evolution of events and adapting them for the benefit of his political project. The gradual shift and focus on divine election instead of human election laid the groundwork for a complete transition from the principle of popular election to the realm of divine right. The principle of divine choice and delegation granted extensive powers to the king, allowing him to dominate the ruled.

Scientific endowments (awqaf) represent a major intellectual and educational resource that ensures the continuity of scholarly and scientific production. They contribute to the advancement of science and research by providing opportunities for teachers and students to pursue academic and scientific excellence through dedicated time for study and inquiry. The impact and merit of endowments on schools is clearly evident in the history of Islamic civilization, as they played a significant role in the establishment and flourishing of many educational institutions.
Historians have traced the development of education and documented the schools that were established around the Holy Mosque in Mecca since the 6th century AH / 12th century CE. These schools contributed significantly to the education and moral upbringing of Muslims, and to the intellectual, religious, and cultural advancement of the Islamic nation.
This study aims to shed light on scientific endowments and their role in promoting values, focusing on the schools of Mecca during the 6th and 7th centuries AH (12th and 13th centuries CE). These schools played a vital role in serving knowledge, supporting students, spreading culture, and fulfilling the mission of education and upbringing. The schools of Mecca represented a remarkable historical model that reflected the influence of endowments on the scientific movement. The growth, expansion, and proper management of endowment resources formed a foundational support for the development of educational activities. Consequently, scientific endowment institutions such as schools and mosques flourished, academic chairs multiplied, and public libraries increased—turning Mecca into a center for students and a gathering place for scholars and jurists.

The Treaty of Hudaybiyyah and the Conquest of Mecca are among the most important historical events in the history of Islam. This is because this treaty—if we may call it that—was the spark that sparked important historical events, including the Pledge of Ridwan and the Conquest of Mecca. Islam began to flourish and gain power. The Prophet (peace and blessings be upon him and his family) declared a truce between the Muslims and the polytheists for a period of ten years. However, this truce lasted only two years or less until the polytheists broke their covenant with the Prophet (peace and blessings be upon him). From there, the Conquest of Mecca occurred and Islam gained strength.

The Umayyad era is considered one of the eras in which Islamic art flourished, as the princes and caliphs used to build government palaces next to the university mosques, and they called them “homes of the emirate,” although they were seeking Comfort Sometimes, they would build palaces for rest and entertainment away from the capital of the Caliphate, so that they could indulge in luxury and a life of entertainment that was not available to them in the headquarters of the capital. On that term(The palace) was sometimes referred to as (a park), or (a kindergarten), or (Minya), and this is what we noticed during the period of our research. The research showed that Caliph Abd al-Rahman al-Nasser (277-355 AH/891-961 AD) was interested in building and building palaces. It is due to the internal and external security of the state, as well as economic prosperity, and also the desire of Caliph Al-Nasser to have his name remain remembered throughout the ages, in addition to that, the time that Caliph Al-Nasser lived through A vital period in the history of the Arab Islamic nation. The research showed that the number of palaces during the reign of Abd al-Rahman al-Nasser was twelve, of which eight were built, and four were reconstructed. As for the reasons for naming the palaces: A vital period in the history of the Arab Islamic nation. The research showed that the number of palaces during the reign of Abd al-Rahman al-Nasser was twelve, of which eight were built, and four were reconstructed. As for the reasons for naming the palaces: With these names, they were many and varied, and the names of the palaces did not come out of nowhere. As for the reasons for their reconstruction, some of them were for a historical and cultural reason, and some were to demonstrate the ingenuity of Islamic art, etc., and this is what we explained in our research.

After the death of King Tutush, son of Alp Arslan, the Levant witnessed political chaos and internal military conflicts due to the personal ambitions of his sons over the throne of the Sultanate in the Levant. This division resulted in some Turkish leaders wavering in their loyalty towards both King Ridwan, King of Aleppo, and King Duqaq, King of Damascus, which increased the tension. The Levant entered a cycle of internal conflict between King Ridwan and King Duqaq on the one hand, and on the other hand the personal ambitions of the princes of the Seljuk state, who were watching for opportunities to separate from the Seljuk authority and establish separate emirates. There were also killings and assassinations that targeted senior Seljuk leaders, which weakened the power of the Seljuks and reduced their influence, making them the focus of attention of foreign powers that were keen to seize the Levant, especially the Crusaders, whose vanguard forces reached the Byzantine Empire, as well as the Fatimid Caliphate, which was looking to recover some of its lost possessions in the Levant.

The Islamic East witnessed the emergence of many states and emirates in the Abbasid era, most of which were linked to the headquarters of the Abbasid Caliphate in Baghdad, and some of them tried to separate. These states and emirates contributed significantly to building the Arab-Islamic civilization. Among these Islamic states and emirates is the state of the Khalji Sultans that emerged in India in the era of the Islamic Sultanate. The importance of studying the history of India in the era of the Sultanate, especially in the era of the Gulf family, lies in revealing the important achievements made in that era from various civilizational aspects, especially the financial aspect in confronting enemies and spreading Islam among the Indian pagans in most of the Indian subcontinent. The study focuses on clarifying the financial system and its role in public life in the era of the Gulf Sultans. The study included an introduction and two chapters, then a conclusion in which we discussed the most important results we reached. In the introduction, we explained the reason for choosing the topic and its importance. The first section included a study of the political situation in India during the reign of the Khalji Sultanate (1290-1320 AD - 689-719 AH), while the second section included a study of the financial system in India during the same period, considering the financial institution as the main nerve of any existing political system

The holy shrines in Iraq are among the most prominent religious and cultural landmarks that hold a special place in the conscience of Muslims، especially the followers of the Ahl al-Bayt school (peace be upon them)، as these shrines embrace the shrines of the pure imams، such as the shrine of Imam Ali (peace be upon him) in Najaf al-Ashraf، the shrines of Imam Hussein and his brother Abbas (peace be upon them) in Karbala، the shrine of Imam al-Kadhim (peace be upon him) in Baghdad، and the shrine of Imam al-Askari (peace be upon him) in Samarra. These shrines play a pivotal role in preserving the Islamic heritage and the heritage of the imams (peace be upon them) through caring for rare manuscripts، libraries rich in heritage sources، and research and study centers that contribute to spreading authentic Islamic thought. The ongoing restoration operations، documenting manuscripts، and establishing museums inside the shrines are part of the tireless efforts to preserve this valuable legacy and ensure its continuity for future generations. In addition، these shrines deeply influence the formation of the Iraqi identity، as they represent a symbol of unity. Religious and national، and contribute to strengthening social and cultural ties between different segments of society، and are major stations in attracting visitors from different countries of the world، which is positively reflected on the economic aspect through religious tourism، in addition to the spiritual impact that these places leave in the souls of believers. Moreover، major religious occasions contribute to consolidating the collective identity and enhancing the values of solidarity and social cohesion، as millions gather to commemorate the Imams (peace be upon them)، which reflects the deep-rootedness of religious values in the Iraqi social fabric، and thus the holy shrines are not just religious shrines، but rather centers of cultural radiation that preserve identity، protect heritage، and bring Iraqis together under a common banner of faith and ancient history.

Bulgaria is one of the Eastern European countries that began diplomatic relations with the United States in 1903. The two countries continued their policy, but during the First World War (1914-1918) and the Second World War (1939-1945), its policy was neutral. However, German pressure on Bulgaria made it enter World War II against the United States, which led to the severing of diplomatic relations between the two countries, and the declaration of war by the United States on Bulgaria. This policy continued until 1947. he diplomatic relations between the two sides were restored, and the American mission was returned to Sofia. Accordingly, the policy of the United States of America was characterized by tension from the outbreak of World War II until 1946, especially with the communists taking power there until the peace treaty was concluded in February 1947, after which the Bulgarian government took the direction of spreading democracy, and September 1947 witnessed the return of diplomatic relations between them. Therefore, the research specified the year 1941, which is the year of severing diplomatic relations between the two countries due to Bulgaria’s declaration of war against the United States of America, while it ended in 1947 after the return of diplomatic relations, and the return of the American mission in Bulgaria. The problem of the research revolves around the American policy towards Bulgaria, which has become a communist country, especially since it has a great weight on American interests in the European grave, and the research aims to clarify the policy of the United States of America towards Bulgaria during the critical period, which is the beginning of the Cold War and the competition between the American and Soviet states over Bulgaria, and the researcher reached important results, namely that the American policy towards Bulgaria and the occupation of part of its lands and the loss of American aid made it turn towards the West after it was a supporter of the Soviet Union, in order to serve its interests.

Afghanistan held Particular Importance for Britain, Especially from the 19th Century onward, due to fears for its Interests in India in the face of Russian ambitions. Consequently, Britain Sought to Control Afghanistan’s foreign Policy with the aim of making it a buffer Zone, by Concluding Treaties with Afghan Rulers. Indeed, in 1809, it Succeeded in Signing a Treaty with Shah Shuja al-Sadozai, in which he Pledged to Prevent any foreign Power from Passing through Afghanistan. However, the Situation Changed when Dost Mohammad Barakzai Came to Power in 1826. He Refused to Renew the Treaty or to Conclude a new Political and Commercial agreement with the British, due to their Failure to Support him in his Struggle with the Sikh leader to Regain Peshawar. This Prompted the British to Support and back Shah Shuja in his Conflict with Dost Mohammad to Reclaim the throne from the Barakzai clan. Nevertheless, the Objective was not achieved due to the outbreak of Revolts in most Afghan Regions against the British Presence, in addition to the Assassination of Shah Shuja, which Forced Britain to withdraw after incurring Significant Material and Human Losses.

The study dealt with the administrative and financial integrity of the Iraqi government in the first republican era 1958-1963 by revealing the oversight system of the Iraqi government, and what it included in the oversight structure, legal legislation and executive bodies to monitor the administrative behavior of state employees, with a statement of the function of the oversight bodies of the government, as was the statement of integrity The administrative and financial of the Iraqi government in its developmental and legislative framework 1958-1963 and what is related to its administrative performance within the framework of development planning to develop the economic capabilities of the state and what the government of Abdul Karim Qasim has done in terms of economic legislation and sound plans to invest state funds in a way that serves the interest of the country and the people, and the integrity of the government has also been highlighted Abd al-Karim Qasim in the light of its ministerial behavior in achieving the achievements 1958-1963, and related topics related to the professional, administrative and financial behavior of President Abd al-Karim Qasim and his government men from the Free Officers and civil servants in the government..
The research concluded with the result: The revolution of July 14, 1958 represented a revolution against administrative and financial corruption because it aimed to protect the political independence of the country on the one hand and achieve economic reform on the other hand through faithful performance in creating economic development. It freed the national economy from economic distortions as a result of contradictions between the abundance of natural resources. Iraq and the poor performance of the economy and the clear discrepancy between the country’s wealth and the poverty of its people. This success was evident in the many achievements made by the government and major projects in agriculture, industry, health, housing, education, services and construction.

The historical period 1822-1914 witnessed the conclusion of a set of important agreements to abolish the phenomenon of slavery and its trade in the African continent, especially in the southeast of the aforementioned continent. The efforts made to abolish slavery completely were focused in the Zanzibar region, and the first treaty was concluded between Britain and the Sultanate of Oman in 1822. This treaty was called the Moresby Treaty in reference to Brigadier Moresby, who negotiated with Sayyid Said. The two sides agreed to abolish the slave trade in the properties belonging to Sayyid Said in the Zanzibar region and the regions of eastern Africa. The 1822 treaty was followed by a series of treaties in 1839 and 1845, according to which a final agreement was reached between Britain and the Sultanate of Oman on ending the slave trade and banning it completely.
After the death of Sayyid Said in 1870, Sayyid Barghash bin Said Al Bu Said took over the rule in Zanzibar. The British government faced difficulty in convincing the new ruler to continue the validity of the treaties concluded with the Sultanate of Oman, as Sayyid Barghash rejected all British efforts aimed at this. However, the continued British pressure and the subsequent threats to Sayyid Barghash forced the latter to conclude a treaty in 1873, which stipulated a complete ban on the slave trade along the African coast and the punishment of ships carrying slaves, with the closure of markets for this trade. This treaty continued until 1914.

Timothy Pickering was an American politician from Massachusetts who served in a number of positions, most notably as the third Secretary of State under Presidents George Washington and John Adams. He also represented Massachusetts in both houses of Congress as a member of the Federalist Party. Pickering was interested in military strategy, becoming colonel of the Essex County militia in 1775. A year later, he published A Plain Plan of Militia Discipline, a manual for colonial militias and Continental Army officers hired to train new recruits. During the Revolutionary War, Pickering played primarily an administrative role, although he led the Essex County militia to prevent the British withdrawal after the Battle of Concord. In 1777, General Washington appointed Pickering Adjutant General of the Continental Army and elected him to the Continental Congress's Board of War. General Washington highlighted Pickering's ability, describing him as "a great military genius, refined by an assiduous interest in the study of war, and a gentleman of liberal education, distinguished zeal, method, and business activity." After insisting on the need for reform of supply management, he was elected to the Senate. He was appointed Quartermaster General by Congress in 1780.

At the turn of the nineteenth century, Spain faced daunting challenges that led to the loss of most of its colonies in Latin America following the wars of independence, reducing its influence as a colonial power in the New World. This decline prompted Spain to reassess its colonial strategies and direct its attention to new regions such as Africa and Asia to compensate for its losses. In Africa, Spain focused on areas such as Western Sahara and Morocco, especially after the Tetouan War, which exposed the weakness of the Spanish army and its need to strengthen its military position. In Asia, Spain continued to dominate the Philippines, using repressive and social strategies to consolidate its hegemony, but faced increasing local resistance that eventually led to rebellions such as the Cavitt Rebellion of 1872 and the Spanish-American War of 1898 that ended its presence in the Philippines. Spain's internal transformations, such as a weak economy and political conflicts, have affected its colonial capacity, especially with escalating competition from Britain and France and local resistance. The research reviews the strategies of Spanish colonialism in Africa and Asia after the loss of its American colonies, and the challenges they faced. Through the historical-analytical method, the research illustrates the impact of these changes on Spain's international standing.

The Republic of Mahabad was one of the most important and prominent historical events in the history of the Kurdish people in Iran, as it was an inevitable result of the overall political developments of the Kurdish movement in general during World War II 1939-1945 and its aftermath, in addition to being one of the important and unique attempts in the history of the Iranian Kurds who succeeded in establishing their independent democratic republic away from the dominance and authority of the Iranian government at the time, taking advantage of the presence of Soviet forces on Iranian territory from 1941-1946, which took the Kurdish issue as a decisive factor to pressure the Iranian government to exploit it in obtaining the oil concession in northern Iran.

The relationship of Islamic civilization with Chinese civilization was a pivotal historical point and an important element of intellectual, cultural and civilizational stability. It is a relationship based on the unity of origin, divine honor for man, and the principle of the highest human acquaintance to deal with and understand the other and build bridges of acquaintance, rapprochement and communication with him by emphasizing common factors and defining and narrowing spaces. Difference
There are civilizational dimensions that are evident in bridging the relationship between civilizations, which leave a profound impact on the turning points and transformations of history to develop human, cultural and civilizational communication and the resulting reconciliation between the values of civilizations and the values of human openness.
When Islam entered China, it found intertwined types of religions, philosophies, doctrines and beliefs. What united China historically was philosophy and intellectual convergence, not politics. This is because philosophy is the structure regulating the essence of moral thinking in China
The truth is that (Sheikh Wang Daiyue) was among the Muslim scholars who realized the sensitivity of the doctrinal and philosophical reality in China, so he sought to find harmony between the Islamic and Chinese civilizations, which represented a convergence of viewpoints between the teachings of Confucianism and the teachings of the Islamic religion, by reconsidering the commonalities between them. The values of Islam and the Confucius from the standpoint of constants, variables, and areas of agreement To achieve this idea, (Sheikh Wang Daiyue) presented serious scientific studies that clarify the teachings of the Islamic religion in the Chinese environment, and employed that study for the sake of reconciliation and rapprochement with Confucian and Buddhist philosophies and teachings in matters related to moral, cognitive, and human principles and values, while adhering to the constants in terms of interaction. Coexistence and cultural communication with all religious cultures inside and outside teachings of china.

The study aims to monitor and examine the internal displacement policy practiced by the "Zionist entity," both officially and unofficially, and its impact on the Negev Bedouin, the indigenous inhabitants of the Palestinian Negev region.
The study, which examines the physical geography of the Negev region, the distribution of its tribes, and the history of the Negev, aims to examine the economic and social dimensions and conditions of the Negev Bedouin under Zionist military rule. Following the Nakba of 1948, a large number of Palestinians were displaced from their lands and homes to countries of exile and diaspora. The Zionist movement continued to implement its goals in Palestine within a vision that officially ignored the existence of the Palestinians, through denying their national rights. This was a preliminary step in the context of seeking to uproot them and deport them to neighboring countries, as the expulsion of Palestinian Arabs from their lands and stripping them of their rights began since the migration. The first expulsion of the Arab population was carried out in 1886. The Zionist movement practiced two main forms of expulsion of the Negev Bedouin: external expulsion, which was the expulsion of Palestinian Arabs to countries neighboring Palestine, and internal expulsion, which was the expulsion of Palestinian Arabs from one region to another within the Palestinian territories occupied since 1948. The study also revealed that the "entity...
The Zionists have consistently worked to empty the Negev of its inhabitants for political, strategic, and economic purposes. The Negev overlooks the Red Sea and extends along the Egyptian border. It can accommodate more than three million new immigrants, in addition to the potential for agricultural and industrial development.

The Arabian Gulf region witnessed conflicts, wars, and intense competition from colonial powers from the beginning of the 16th -19th century. The region was subjected to wars, occupation, and colonialism, which impacted the region politically, economically, and socially. One of these wars was the First World War, which extended from 1914 -1918. This war significantly impacted on the Arabian Gulf emirates, including Bahrain. These emirates and sheikhdoms were linked to the warring powers by agreements and treaties that obliged them to participate in this war and stand with Britain, which mobilized the resources and lands of these emirates and sheikhdoms for the military effort. Britain focused its attention on Bahrain due to its strategic location on global shipping and trade routes at the time, and to its use of its territory as an advanced base in the Gulf and a launching point for its forces toward Iraq. The greatest impact of the war on Bahrain was economic, as a result of the impact on the pearl trade, which was considered the most important component of the Bahraini economy. Trade and maritime transport were also affected by the war and its impact on the waterways in the Arabian Gulf. As a result of all these factors, the impact of World War I on Bahrain's economy was significant, given that the country was heavily dependent on imports and lacked industry and agriculture. In early 1916, the Bahraini economy witnessed an improvement due to a revival in the pearl trade, driven by increased exports to Japan and the United States.

During the period (1974-1979), Iranian-Sudanese relations were characterized by remarkable cooperation. The two sides exchanged official visits at a high level, represented by presidents and ministers. In 1974, they concluded a broad cultural agreement that included various cultural aspects. Iran provided Sudan with economic aid to alleviate its suffering. The government of Shah Mohammad Reza Pahlavi aimed through this aid to strengthen its presence in Sudan. However, relations between the two countries during the period (1979-1985) witnessed a gradual deterioration that reached the point of severing relations between the two countries in late 1981 as a result of differences in ideological orientations between the leaders of the Iranian Islamic Revolution and the regime of Sudanese President Jaafar Nimeiri, in addition to the principle of exporting the Iranian revolution, which Nimeiri feared would affect his influence, especially when Iran began to cooperate and support Islamic movements in Sudan. As a result, Sudan sided with Iraq in its war against Iran, provided Iraq with political support and sent forces to fight alongside it against Iran, while the period (1985-1989) witnessed prosperity. This was evident in Iranian-Sudanese relations, as cooperation took place between the two countries on all political, economic and cultural levels. This was reflected in Sudan's position on the course of the Iran-Iraq war, as it adopted a neutral stance, called for an end to the war and mediated to that end.

This research reviews the achievements of the Iraqi Scientific Academy during the period 2003-2023. These achievements are in fact means taken by the Iraqi Scientific Academy with the aim of achieving the goals stipulated in the Academy’s laws, which revolve around one idea, which is to spread culture on a wide scale. These achievements were represented firstly by developing and growing the library and making it one of the important tributaries for students and researchers. Secondly, the Academy’s achievements in terms of the Academy’s magazine, which the Academy continued to issue without interruption, which included publishing hundreds of research papers in various specializations, in addition to resuming work on the Academy’s Papers Bulletin, which is concerned with publishing various cultural articles. Thirdly, the Academy’s achievements in the field of writing, translating, and verifying books and establishing scientific terminology.

The Qur'anic text has always been, is, and will always represent the important practical aspect of Arabic rhetoric, as it includes various rhetorical arts, styles, and embellishments.
Hence, my research into the Qur'anic text was conducted. I chose a prominent rhetorical art previously considered to represent rhetoric itself: "separation and connection." I applied this topic to the blessed Surah Yusuf, as it contains evidence for the research. In the research, I focused on the eloquence of separation and connection texts, therefore, the title of my research was "The Rhetoric of Separation and Connection in the Blessed Surah Yusuf."
The research consists of an introduction and two chapters. The introduction is titled "Separation and Connection in Arabic Rhetoric." I present the definition of separation and connection linguistically and technically, and outline the efforts of scholars of rhetoric, both ancient and modern, in this regard. I also highlight the importance of this topic in Arabic rhetoric.
The first section, titled "The Rhetoric of the Positions of Disjunction," presented the most important positions of disjunction in the blessed Surah Yusuf, then explained the eloquence of these texts and the relationship between the eloquence of the text and the position.
The second section, titled "The Rhetoric of the Positions of Connection," explained the verses of connection in the blessed Surah Yusuf and presented those texts as well.
I concluded the section by pointing out the positions where disjunction and connection were combined in the same verses of the blessed Surah Yusuf.
The research reached several results, including:
1-The positions of disjunction varied in the blessed Surah Yusuf, including (perfect connection - confirmation -, semi-perfect connection -, and perfect disjunction in its two types - news with initiation, initiation with news -).
2-The composition varied in the disjunction (perfect disjunction), sometimes the news came on one side and the composition in its various types (call, prohibition, question, command) on the other.
Once again, the diverse construction (command, interrogative, prohibitive, vocative) came from one side and the news from the other.
3-The chapter (Perfect Connection/Emphasis) included many rhetorical discussions, including (presenting the prepositional phrase before the subject) and (presenting the prepositional phrase before the direct object), both for the sake of emphasis, as well as (presenting the prepositional phrase before the direct object) for the sake of specificity.
Among these were the negative news, once with (inna, the disjunctive pronoun - hum -) and once with (inna, the disjunctive pronoun - he -).
4-The chapter (Semi-Perfect Connection) also included many rhetorical discussions, including (presenting the pronoun - ana - before the verb and the subject) for the sake of emphasis and specificity.
It also included the imperative news with (inna) and the negative news with (inna, lam), and the restriction with (ma/illa).
5- The topic "Complete Discontinuity" includes two types (predicate with imperative and imperative with predicate). It includes many rhetorical topics, including:
A. The placement of the prepositional phrase before the accusative for the sake of specificity and emphasis.
B. A metaphorical question for the purpose of reporting, which requires an answer for the purpose of (verification and confirmation).
C. A metaphorical question for the purpose of reproachful denial.
D. It also includes (restriction, imperative predicate).
Through points (3, 4, 5), which included rhetorical topics in the separation positions, we can see the connection between the rhetorical topic and the meaning of the separation position, in order to unite the position with the rhetorical topic to serve the meaning and eloquence of the text.
7- The second topic (Connection) includes (agreement in the predicate) and (agreement in the imperative). The agreement in the imperative came either (a command with a command) or (a command with a prohibition).
8-The position of connection (the agreement in the predicate) includes many rhetorical issues, including (the placement of the prepositional phrase before the predicate of "kana") for the sake of attention and focus, as well as the occurrence of (semantic antithesis).
9-The position of connection (the agreement in the construction) includes many rhetorical issues, including (the placement of the prepositional phrase before the verb and subject) for the sake of specificity, and this was mentioned twice. The topic of (restriction) also appears through the restriction of (an adjective to its noun).
Through points (7, 8), we conclude that the positions of connection converge with some rhetorical issues to produce a text that encompasses the position in the most beautiful form of meaning, expression, and purpose.

The study aims to expose the conceptual framework of politeness theory, including its rules and strategies, and to seek to employ them in discourse analysis through a process that balances legislative and literary domains.
When examining the Arabic written tradition, diverse commandments emerge, carrying human dimensions and educational and moral values. These have been passed down through generations, including fathers' commandments to sons. Hence, the study prominently highlights the title “Principles of Politeness in Al-Imam Ali's (Peace Be Upon Him) Commandment to His Son Al-Imam Al-Hassan (Peace Be Upon Him)’’ after His Return from Siffin.
With this characterization, this title is not chosen arbitrarily but rather with great intentionality and awareness due to the forward-looking effect of this manuscript or linguistic document, which has influenced human existence through pragmatic interaction.

The Amazigh language frequently presents complex challenges when one attempts to explore its depths, analyze its linguistic layers, or compare it with the Arabic language. As a result, many researchers and scholars interested in Amazigh studies often raise questions about the nature of the relationship between Amazigh and Arabic—examining the points of intersection and divergence between the two. However, the answers provided to these questions often remain incomplete and tend to be relative, speculative, or assumptive, largely due to the absence of concrete scientific evidence and the prevalence of personal bias and ideological influence among many of those working in this field.
Therefore, this study will strive—within reasonable limits—to explore the ethnological dimension, known as the science of peoples or ethnic studies. This field, a branch of anthropology, investigates the origins, characteristics, distribution, and interrelations of various peoples, while also offering a comparative and analytical study of their cultures. Such an approach may help provide insights, even if still partial or provisional, due to the limited availability of credible academic sources and the distance from an era of objective and unbiased documentation.
To fulfill the objectives of this research, we will address the following key areas: (the origins of the Amazigh people, the names associated with them, and the religions they practiced), followed by an exploration of topics including: (the Amazigh language and its link to Arabic, the influence of Arabic script on Amazigh writing, and the shared and differing features between the two languages.(

The term \'criticism\' is a broad concept, open to inclusion and interpretation, and applies to various aspects and directions. Among them is rhetorical criticism, which focuses on studying the rhetoric of texts, and cultural criticism, which encompasses the study of various cultural aspects in society. There is also objective criticism, comparative criticism, historical criticism, and criticism pertaining to different eras and subjects. Criticism encompasses all practices and is not limited to different literatures. There is scientific, practical, theoretical, oral, and innate criticism. Most of these types of criticism accept inclusion as they are broad in meaning. It remains that all these types of criticism originate from a single place and exceptional practice. It is important for us to understand this science, which some Arab researchers have pursued, while understanding its limits from the West, neglecting the experience and practice of Arabs with this concept that originated and grew with them.

The issue of death has received its share of studies and research, and discussions about it have revolved in various Arab and Western civilizations. It has been highlighted from various perspectives: philosophical, religious, literary, social, and others. If we look at the texts of Arabic poetry from the pre-Islamic era to our present era, we would find methods and expressions that show the sincerity of their feelings of expressing their emotions towards the philosophy of death and life. Poet Mustafa Al-Rukabi was not far from that emotional sincerity, especially since he lived in a turbulent period of time, characterized by many events and changes that occurred in the Iraqi arena (social, political, and religious), which in one way or another resulted in the dominance of the philosophy of death over the Iraqi scene. The talk about death, killing, kidnapping, and displacement became the breaking news that all media channels compete to broadcast to the world, morning and evening. Because the poet is a son of his environment, and literature is a mirror that reflects the image of the environment that produced it, the features of death and its philosophy found their wide field in the texts of poet Mustafa Al-Rukabi The theme of death was prominently present in Mustafa Al-Rukabi's poetry, who excelled in employing them in his poems, especially in his collection "Texts Not to Be Read Once." No text was devoid of the word "death" or its synonyms, whether in its real or deviant meaning. We will try to show the poet's philosophy about the idea of death in an analytical and critical study of samples of his poems, searching for the images contained in those texts, and the secret of the concomitant bond of death in his poetic output.

Al-Jalila is an eloquent Arab poetess, the daughter of Murrah bin Dhuhl bin Shaiban Al-Bakriyyah. She was not an ordinary woman, but rather one of those of importance in the pre-Islamic era. Her name is also linked to the tragedy of her husband’s murder and her widowhood at the hands of her brother; she is the sister of Jassas and the wife of Kulayb. The poet began to write the letters of her tragedy, and to compose the verses of her poem, describing the reproach with what it carries of the most severe meanings of blame. Because the system of blame and reproach is a poetic formulation in which the poet seeks to summon another voice to dialogue with him, through which this dialogue expresses his psychological secrets The poet reflects the suffering of Arab women in a society ruled by men, who only care for their domineering entity due to their rampant masculinity in the face of women's constant begging for their approval. From the poet's point of view, the structure of male virility must be confronted by the rampant masculinity of women, to prove their theory of their exception from the women of society. The poet is an exceptional woman

This research seeks to analyze the poem "Nizam al-Suluk" (The System of Behavior) by the poet Abdul Aziz Al-Malzozi, highlighting the manifestations of profound wisdom in various aspects of life by shedding light on the religious, social, and political values expressed in his verses. The research aims to understand how Al-Malzozi uses his poem as a tool for conveying humane advice and wisdom. Moral, political, social, and religious issues, and explaining the concept of humility and justice in dealing with others. The reason for the poet Al-Malzouzouzi’s verse in which he chronicled the history of Morocco and Andalusia was to get closer to the Caliph and take on the position of Hisbah in the state.

This study examines one of the phenomena of metaphorical imagery, namely personification, which occupied a prominent and distinguished position in the poetry of Shams al-Din al-Kufi. Personification significantly contributes to revealing the poet's sincere emotions and noble sentiments, interpreted into vivid personified images wherein human attributes are ascribed to material objects and spiritual concepts. In many instances, al-Kufi demonstrates the finesse of an artist capable of penetrating the soul's depths and the heart's subtleties, reflecting artistic maturity, intellectual depth, and aesthetic sensibility. These qualities enrich the poetic text and elevate the poetic experience.

The Arabic language is distinguished by its huge potential that guarantees its development, growth, and remaining at the forefront and leadership, especially since it is the language of the Holy Qur’an, and the language of the letter Dad, which is based on derivation. It has remained pure despite the introduction of new words from other languages as a result of contact with peoples following the interaction of civilizations and trade exchange.Linguists have attempted to regulate the words introduced into Arabic by incorporating them into our Arabic structures and weights, in order to preserve the Arabic language and its structures. In this reference study, we will explain the meaning of the morphological scale, the meaning of the indefinite and the foreign, and how the Arabic morphological scale deals with them. I have adopted the descriptive-analytical approach, which is based on extrapolating and analyzing previous studies to arrive at the most recent results.

The Holy Quran is a book of guidance and an eternal miracle, combining miraculous eloquence with profound content. One of its most prominent methods, containing great lessons and beneficial morals, is the Quranic stories. The stories in the Holy Quran are not merely historical narratives; rather, they are an educational, pedagogical, and social tool that enhances creative thinking skills by presenting situations in unconventional ways, employing rational dialogue, posing questions and contemplation, and developing problem-solving skills. Creative thinking is a type of thinking that goes beyond the familiar and seeks new and innovative solutions. The Holy Quran is replete with stories that stimulate this type of thinking and open the mind to contemplation and deduction. The importance of this topic is highlighted in stimulating the mind to contemplate, reflect, and draw lessons from the story by presenting complex situations faced by the prophets and their peoples. The student can derive diverse and creative solutions that are appropriate for contemporary challenges. Creative thinking helps foster a deeper understanding of the dimensions of the Quranic stories, whether from an educational, psychological, social, or civilizational perspective. Creative thinking, at the core of the message, does not come from the prophets themselves, but rather is a revelation from God Almighty. As for human means and methods that are not related to legislation or doctrine, the prophet may strive to implement them, and if he errs, revelation will correct him.
My study of this topic is divided into two sections, preceded by an introduction and followed by a conclusion, as follows:
Section One: Definition of creative thinking and the Qur'anic methods for developing and stimulating thought.
Section Two: Creative thinking in Qur'anic stories (the stories of the Prophets Abraham and Moses, peace be upon them).

This simple research has focused on the book of Amali by Abu Ali al-Qali، who died (356). It is one of the encyclopedic books of art، as it contains a collection of several linguistic، grammatical، morphological، or semantic lexical issues، or a subtle joke with a subtle meaning. It is between the parsing of a construction in a verse or a poetic line، or explaining the derivation of a word that is strange to the understanding of the minds and explaining its meanings and connotations in the context. He often dictates to his students a text from a book، and then follows it up with an explanation of the derivation of its words from the lexical aspect first، then explaining its meanings in the context of well-known and famous linguistic phenomena such as verbal homonym، antonymy، synonymy، or the semantic change of the word such as changing its sensory state to the moral one. In this or that، he cites for those meanings what was mentioned in the words of God Almighty or in the words of the eloquent Arabs in poetry and prose. Thus، the main purpose of composing this linguistic art was to obtain benefits for students.

The Holy Quran is a sea brimming with topics in general and words in particular. The aim of this study is to examine the derived nouns in the Holy Quran in terms of their morphological structure and linguistic connotations, within a profound Quranic context, and the extent of their influence and impact in highlighting the various Quranic meanings. This research also addresses the concept of derived nouns in the Arabic language, their types and characteristics, and their role and analysis in Quranic usage, shedding light on the contexts in which they are mentioned and the method of employing them to arrive at meanings with precision, insight, and mastery. The research also seeks to demonstrate the role of words in influencing the recipient, whether from a psychological, persuasive, or aesthetic perspective. It also explores the relationship between the morphological forms of derived nouns and their various connotations, while addressing the differences between their use in the Holy Quran and their use in general. The study is based on the descriptive analytical approach, where the derived nouns in the Holy Quran are analyzed, with the benefit of linguistic books, dictionaries and interpretation to show the aspects of significance and effectiveness of these nouns in the Quranic text. The study concludes that the derived nouns have a major and pivotal role in highlighting and clarifying meanings, which reflects the linguistic miracle in the Holy Quran.

Ancient Arab thought adopted reasoning as a foundation around which their efforts to establish and interpret rulings revolved, using insights into the causes of matters and their explanations. We have seen that, despite their various scholarly backgrounds and orientations, they did not neglect this logical interpretive aspect. It was studied by lexicographers and grammarians, and even by reciters of Quran, as each of them made original efforts embedded in their cognitive legacy.

One of the the most important findings of this research is the relationship between Ahmed matar s banners and Naji AL- Alis drawings in the AL- Qabas Kuwaiti newspaper in particular and Ahmed matar s verses of poetry and Naji AL-Alis drawings in general . this is Becouse the banner and the drawing share certain themes presented by the poet in the Form of words . while the Artist presented them in the form of lines , shapes and characters. The poet Ahmed Matar also made his banners a weapon to defend the Arab peoble . just as the artist Naji Al –Alis made his drawings aweapon with which he defended Palestine and the Arab people in order to break the shackles and liberate them selves from the authority . of the rules . there is no doubt that the artist and the poet have shown skill in employing graphic images in the banners and drawings until they were able to convey their ideas in away that effects the recipient . there is also the presence of a bold character in presenting the topics . the reasons that literature and other arts have avoided are well known . they are fear or personal gain .

The objective of this study is to highlight the political developments in France during the period from 1958 to 1968—a pivotal era marked by the establishment of the Fifth Republic and the redefinition of the French political system. Charles de Gaulle played a key role in shaping a new government after being granted exceptional powers, most notably the authority to revise the constitution, enforce a state of emergency in times of national threat, and assert control over the executive branch. These reforms contributed to the consolidation of a stable political system that had a profound impact on French political life, particularly in weakening opposition parties such as the leftist and communist factions.
In regard to the Algerian crisis, de Gaulle succeeded in negotiating with Algerian leaders, leading to the signing of the Évian Accords in 1962, which brought an end to the war and declared Algeria’s independence. This period also witnessed a significant electoral reform, as de Gaulle proposed a constitutional amendment to have the President of the Republic elected through direct popular vote instead of by an electoral college. He insisted on enacting this change through a popular referendum, which was successfully adopted in 1965, thereby strengthening the role of the presidency and granting it direct popular legitimacy.