iklil for Humanity Studies

The first Abbasid era (132-232 AH / 750 AD-847 AD) is considered one of the flourishing eras for the development of Arab thought; due to the transfer of sciences from different languages to the Arabic language; This is due to the great need of Muslims in this era to open up to the heritage of developed nations, as a result of the interest of the Abbasid caliphs in translating important aspects of what they needed in political and social affairs, especially in the fields of: medicine, astronomy, stars, mathematics, philosophy, knowledge and other sciences. The matter was not limited to the encouragement of the caliphs only, as the interest was general and comprehensive among the classes of Iraqi society in Baghdad, Basra, Kufa and all parts of the Islamic state, which instilled and spread the spirit of coexistence and religious tolerance between Muslims and the People of the Covenant. The scholars of the People of the Covenant, namely the Jews, Christians, Sabians, and Magians, excelled in various purely scientific and human sciences as they were the owners of civilizational legacies, and translation became a revolution of great impact on various levels and cultural, literary, scientific and other levels, and formed a bridge for communication with different cultures and multiple civilizations. In this research, we extracted: the term “People of the Covenant” and the sects of People of the Covenant who contributed to the development of scientific life, in addition to translating the People of the Covenant during the era of Al-Ma’mun (methods and names of the most important scholars who contributed to the process of transmission and translation).

The Mamluk state was characterized by multiple transfers of power . The Mamluk sultan ruled the country by force , and this force sometimes attempted to assume a facade of legitimacy. In reality , the issues of legitimacy was one of the issues that troubled the Mamluk state, especially at the beginning of their rule . this was due , firstly, to their full awareness that they were usurping power from their Ayyubid masters . Socondly, the variables and contradications inherent in their rule made the issue of conferring legitimacy on their rule a pressing matter .
Many jurists, most notably al-Mawardi ( d.450 AH ) and Abu Ya’la al-Hanbali ( d.458 AH) , have outlined the methods and means by which authority is vested in independent states. Al-Mawaedi believes that the legitimacy of a state depends on two conditions : the emirate of delegation ( istikfa ) , i.e. , obtaining a mandate to rule from the caliph ; and the emirate of forced conquest , which preserves Islamic laws and safeguards religious rulings. This means that the emir or sultan becomes the administrator of political affairs, while the caliph becom In reality, the Mamluk state resorted to using both conditions, depending on its political circumstances and to serve its interests. At the beginning of its rule, it resorted to the condition or emirate of conquest, especially during the reign of Sultan Sayf al-Din Qutuz At other times, it resorted to the emirate or condition of istikfa' or delegation, especially during the reign of al-Zahir Yabars and after the revival of the Abbasid Caliphate in Cairo, albeit in a formal form.
A key characteristic of the Mamluk era was its bloodshed and frequent military coups, which ended in victory. The reigns of its sultans were marked by deposition or murder, despite the adoption of the principle of succession by some sultans, However, this did not prevent them from being deposed, killed, or exiled. In general, by examining the history of the Mamluk state, the reader discovers that there were two principles that governed the process of transferring power in this state. The first is "sterile kingship." Since a prince was the son of a sultan and had a covenant of authority from his father, he could not become a sultan. The other principle, the most prevalent in the Mamluk state, is "rule belongs to whoever wins”
This system had serious political repercussions for the security and stability of the Mamluk state .

The financial system is the foundation of any country's economic system, contributing significantly and effectively to achieving social justice and societal well-being. This system must be established according to religious and ethical principles and rules to regulate expenditures and financial transactions.
In Yemen, especially during the era of independent states (429 AH/1037 AD–626 AH/1228 AD), this period was politically characterized by the presence of more than one state that ruled independently from the others. However, it was characterized by a similar financial system, represented by revenues and expenditures. Their revenues were diverse, including legitimate sources such as zakat, jizya, and kharaj. Illegitimate sources included duties, fees, and taxes, as well as temporary financial resources from war spoils, reconciliations, confiscations, and industrial resources. As for "illegitimate" resources, the various states of Yemen imposed them to meet their various needs and cover their various expenditures, such as salaries for soldiers and employees, the purchase of weapons, the construction of religious and commercial facilities, and other matters, as well as the granting of gifts and rewards

The Islamic frontiers constituted some of the most important defensive lines, playing pivotal roles in Islamic history due to their military, economic, and cultural significance. This research takes the al-Hadath Frontier as a case study, structured into five main sections. The first section examines the linguistic and terminological meanings of the term “frontiers.” The second section discusses the historical importance of frontiers and their role as advanced defensive fortifications safeguarding the Arab Islamic state, in addition to their function as an early warning system against external threats. The third section addresses the al-Hadath Frontier in terms of its name, location, and Islamic conquest, clarifying the reasons for its name, its strategic position overlooking the Byzantine Empire, and the Islamic conquest of the surrounding lands. The fourth section explores the most significant events that took place in this frontier during the Umayyad era, while the fifth section sheds light on its political and military conditions during the Abbasid period, based on historical sources.

This research explores architecture in the Noble Prophetic Era, delving into its linguistic and terminological dimensions. It then highlights its religious and civil manifestations in Madinah during that foundational period of Islam.
The study begins by defining architecture linguistically and terminologically. Linguistically, it signifies the opposite of ruin and refers to the act of building that makes a place habitable. Terminologically, it extends beyond mere structures to encompass the construction of buildings according to aesthetic, engineering, and numerical principles, underscoring that architecture is not just about physical forms but also reflects the values and aspirations of a society.
Religious Architecture
The first section, Religious Architecture, addresses the scarcity of architectural documentation in historical sources that primarily focused on the Prophet's biography. Nevertheless, the research emphasizes the importance of mosque construction, such as Quba Mosque, the first mosque built in Islam and founded on piety, and Al-Khayf Mosque, with its unique location where the Prophet and previous prophets prayed. It also focuses on the Prophet's Mosque as the center of Islam, detailing its construction and site selection. The study also examines the development of minarets, which were not originally an integral part of the Prophet's Mosque design, and their functional role in conveying the call to prayer (Adhan). Finally, it sheds light on Muslim cemeteries like Al-Baqi' and Uhud Martyrs' Cemetery, which were designated burial places by prophetic command.
Civil Architecture
The research then transitions to Civil Architecture, highlighting the role of markets as crucial economic centers after the mosque, and how the Prophet (peace be upon him) was keen on their regulation and the control of transactions within them. The study also discusses the role of essential services (hospitality), explaining how the homes of the Companions and the Prophet (peace be upon him) were used to host delegations and guests, reflecting the values of social solidarity. This section concludes by discussing natural water sources such as springs and wells and their vital importance in Madinah, and how they were reclaimed and managed to meet the community's needs.
Environment and Public Health
The final section, Environment and Public Health, highlights the Prophet's (peace be upon him) concern for healthcare and preventive practices. The research reviews the role of healthcare institutions like tents for treating the wounded and the role of female Companions in nursing, as well as the encouragement to consult doctors and learn medicine. It also refers to Prophetic medicine practices in prevention and treatment. The study further discusses the regulation of animal slaughtering places and abattoirs, emphasizing the Sharia conditions for slaughter. It concludes by discussing the importance of public cleanliness and waste disposal sites, citing Bi'r Buda'ah as an example of allocating specific places for waste to preserve community health and environment.
Overall, the research affirms that architecture in the Prophetic Era was not merely about construction but was an embodiment of Islamic principles in organizing society, ensuring its health, and providing for its needs, demonstrating an advanced and comprehensive urban consciousness.

What prompted us to choose this title is to address the role of this tribe from both political and cultural perspectives. On the political level, they played a significant role in the internal events of Andalusia during the reign of the governors, while in later eras, their role focused on cultural life.
Research Objectives:
Our study aims to explore the political and cultural role of the Banu Amel in Andalusia across its various eras. On the political level, their role emerged in the late reign of the governors after the emergence of internal conflicts in Andalusia following the arrival of the Levantines to Andalusia. Their role was represented by one of the symbols of this tribe, Tha'laba ibn Salamah al-'Amili, who came as governor from Morocco to Andalusia following the unrest that had occurred there. However, he was unsuccessful in controlling the internal situation and governing its affairs, and these unrests continued until the end of his reign. We highlighted the role this tribe played in the cultural prosperity of Andalusia, particularly its cultural aspect. Among them were scholars and poets who promoted cultural activity in Andalusia. Given the importance of this topic, I focused on the political and cultural roles of the Banu Amel from the era of the governors until the fall of Andalusia. The availability of rich scholarly sources and references in this field also encouraged me to study this period.

The research problem is summarized in highlighting the impact of British economic policies and pressures on the paths of industrial development in Iraq during the mandate period (1920-1932), and the extent to which this development affected (or lack thereof) the formation of the Iraqi economic and national identity in that era, and showing how British financial agreements and economic interests (such as maintaining a market for British yarns) shaped the features of the emerging Iraqi industry, and whether there was a clear British strategy to restrict or direct the Iraqi industry. The research also shows what are the factors that led to the success of some local industries and the failure of others. The research also sheds light on the impact of the Iraqi government’s interest in economic activity and the provision of job opportunities, and what are the obstacles that faced these efforts, including negotiations with Britain.

The research addressed the strength and resilience of brotherhood between them and the etiquette of interaction, which reflects meaningful images of the greatness and sincerity of this relationship and the willingness to sacrifice for the safety and preservation of one's brother's life. This stems from building this relationship on solid foundations. We have divided this research into three parts: the first (Glimpses from the Life of Imam Hussein (peace be upon him)), the second (Glimpses from the Life of Imam Abbas (peace be upon him)), and the third (The Brotherly Relationship between Imam Hussein and Imam Abbas (peace be upon them). Perhaps one of the most prominent results we have reached in this research is the close and sincere brotherly relationship, its cohesion, the extent of the sacrifices, and the characteristic of altruism at its highest levels, which they were unique in, especially in the Karbala incident, to the point that they became examples of every virtue and merit.

The research focused on the most famous scientists of the city of Istja in Andalusia, as many scientists emerged in different scientific fields in the sciences of the Holy Quran, hadith, jurisprudence, interpretation, Arabic language, grammar, literature, poetry and prose, and among the scientists who emerged in the novel of the Prophet's hadith and history, and some of them were masters in medicine and other various sciences. This work also dealt with approximately twenty-five scientists who emerged in several sciences and their works are considered a qualitative addition and this is what was shown by the books of translations and classes as it turns out The most important scholars across several regions and places in Andalusia in general and in particular; what we have touched on does not mean that they are all scientists, but some of them from what we have reached through the sources available to us. Due to the efforts made by these scientists in various sciences, we find some of their students or those who heard about them translated for them at least refer to them if a name, because during the research we find some names that appeared in some sources do not translate them.

The Fatimids, with the exception of the dhimmis, established a state of religious tolerance. Despite the dominance of a portion of the Syrian side over the Jews, the Fatimids emerged as the most prominent among the dhimmis in various high-ranking positions, such as ministers, scribes, and bureaucrats. This helped them socially and economically. The reign of Caliph al-Aziz Billah demonstrates this tolerance for the dhimmi people, as it highlighted the rise of Ibrahim ibn al-Yahud al-Qazzazi, a native of Syria, and the Christian writer Isa ibn Sutur. Isa enjoyed a special status, having been appointed the first mediator for the dhimmis in 384 AH/994 AD, especially the Christians. This may be related to the caliph's wife being Christian. The reign of Caliph al-Hakim bi-Amr Allah was marked by tension in the settlement of the dhimmis, partly due to a figure like Mansur ibn Abdun, who demonstrated effective administrative and financial leadership and exercised strictness. This was a result of their growth and dominance. On the centers that excited them with great wealth compared to Muslims, in the late fifth century AH / eleventh century the Crusader campaigns began on the Holy Jerusalem, and some people disagreed with the People of the Covenant, so they took certain measures against the Christians to prevent their cooperation with the Crusaders, and through the above it becomes clear to us that the Fatimids’ progress over the People of the Covenant in the Levant was two times: First, the stage of tolerance before the arrival of the Crusaders, and second: the stage of being affected by the conflict, it is possible to achieve coexistence with society, which was the main goal of the Fatimid state.

The question of identity and heritage has occupied a large space in contemporary Arab thought because it discusses the problems of belonging in light of global transformations and the resulting globalization and cultural colonialism, as most Arab thinkers tried to read heritage through a critical approach that separates cultural and religious heritage from ideological interpretations and tries to integrate it with the values of modernity by asking the question (How to build a contemporary Arab identity that transcends dualism: Authenticity and contemporary, religious and secular, local and global?)Contemporary Arab thought was not limited to these challenges only, but a new challenge has emerged to the arena of thought, which is (artificial intelligence) This challenge raises two aspects: The first is the optimism resulting from the use of this digital technology, as it provides an opportunity to preserve tangible heritage such as the preservation of (manuscripts and antiquities) and intangible such as the preservation of (languages and traditions)Through digital documentation or simulation by artificial intelligence, the other side of them is the anxiety and fear of the domination of Western culture over artificial intelligence algorithms, which in turn permeates the followers of the West and threatens the privacy of Arab thinking and its impact on their behaviors and leads to a move away from identity and heritage.
The research focuses on understanding the readiness of thinkers and researchers as well as Arab societies and their readiness to absorb this technology (artificial intelligence) and face societal challenges while remaining aware of its inherent problems.
The research deals with the seriousness of the ethical and cultural challenges imposed by artificial intelligence on Arab thought, such as identity, heritage issues, and the impact of machines on human values.
The research stresses the importance of formulating a new Arab intellectual discourse that integrates authenticity and modernity and is based on a solid knowledge base that enables it to produce critical thought capable of constructive interaction with the data of life and the times.
In conclusion, the research calls for the need to integrate Arab thinkers into a deep scientific and philosophical dialogue on artificial intelligence, with the aim of focusing on a clear future vision that contributes to a comprehensive intellectual renaissance that defines the contemporary Arab identity stemming from intellectual authenticity.