Journal of The Iraqi University

Abstract:
Speaking of the body enters into the anthropology of existence، the scholars of the Islamic doctrine have decided that creatures are jewels and symptoms، and that the body is compounded by these jawhar، and what is observed in this science is their great interest in the body and its changes and related which we call symptoms، and the judgment of its end is an inevitable result of what we see and proof of the existence of an infinite Creator، and to say non-infinite denies the existence of the Creator and makes human life in vain to spend his desires only.Keywords: Terminators، Objects، Muslim religious scholars

Abstract:
The importance of knowing the affliction is highlighted in a statement that it is necessary for the servants to know the good of the bad, it affects our daily lives, and our position on it is our status on the Day of Resurrection, it is revealing the secrets of the heart, the believer sees it as a blessing, and the infidel sees it as a curse, which is in the beloved and hated, with wealth and poverty, as in health and disease, to be the slave between two places: Patience and thanks.
Keywords: affliction, types of affliction, functions of affliction

Abstract:
The affliction is the Sunnah of God in His creation, and the affliction is considered an assignment to the nation of Muhammad, may God bless him and grant him peace. In order to win the happiness of the world and the hereafter. Keywords : affliction , Refinement of the believer.

Abstract:
The Abbasid Caliphate witnessed a diplomatic flourishing after the capital was moved to Baghdad, which became a center for communication with various parts of the world. The Diwan al-Wizarah (Bureau of the Ministry) was established to record foreign and diplomatic relations. The Abbasids relied on displays of grandeur in receiving delegations, including honoring ambassadors, documenting relations in official records, and employing speeches, religious symbols, and a policy of religious tolerance.
The first period (132-232 AH/750-847 CE) was marked by the Second Abbasid Revolution, while the second period (232-656 AH/847-1258 CE) was characterized by the rise of Turkish influence, with notable examples such as Abu al-Abbas Abdullah ibn Muhammad's sermon to solidify loyalty. The Abbasids also employed various tools to control the course of events, as seen in the reign of Abu Ja'far al-Mansur (136-158 AH/754-775 CE), who dealt with Abu Muslim al-Khurasani and the Ottoman Empire through speeches and political maneuvering. During the reigns of al-Mahdi (158-169 AH/775-785 CE) and Harun al-Rashid (170-193 AH/785-809 CE), relations with the Aghlabid state began, manifesting in military campaigns supported by diplomacy, such as the agreement with the Byzantine Empire, where Harun al-Rashid sent a water clock and an elephant as diplomatic symbols. This policy continued under al-Ma'mun (198-218 AH/813-833 CE) and al-Mu'tasim (218-227 AH/833-842 CE), with a particular emphasis on diplomacy.
With the decline of Persian influence, the Abbasids relied on the Turks as a military force, a trend that began during al-Mansur's reign with Qutaybah ibn Muslim al-Bahimi's conquest of Transoxiana. In the later period, the Turks, such as Itakh, held considerable power, prompting the caliphs to employ diplomacy to maintain a balance, as seen in the reign of al-Mu'tasim, who entrusted them with protection.