ISIN Journal

This research examines the \"khans\" (caravanserais) in Mosul as one of the most important urban and economic pillars that characterized the city during the Islamic era, focusing on Khan al-Kamruk as a case study that embodies the fusion of economic function and architectural innovation.
The research focuses on several key themes, including:
Origins and Development: The research traces the historical roots of khan construction in Mosul, reviewing the geopolitical factors that made the city an international hub for trade caravans between East and West.
Economic Importance: The study demonstrates that khans were not merely places of accommodation but \"integrated economic institutions\" where wholesale trade was conducted, goods were stored, and taxes were collected, thereby contributing to the stability of the city\'s budget and the revitalisation of its local markets.
Architectural Study (Khan al-Kamruk): The research focuses on documenting the architectural characteristics of Khan al-Kamruk, explaining:
Planning: Based on an open courtyard surrounded by commercial buildings and rooms designated for residential use.

Building Materials: The use of Mosul stone (plaster and gypsum) gave the building durability and resistance to weather conditions. Fortification: Combining commercial function with defensive purpose to protect merchants\' money and goods.

The study of Islamic coins is an important field of research that scholars and researchers rely on to write the history and civilisation of Islam. Coins themselves are considered a school of Islamic coinage, as they contain important information about the cities where they were minted and the names of the Rightly-Guided Caliphs. I chose the subject of the Turkmen Dirhams (Qara Koyunlu) of Sultan Kara Yusuf. In this research, we studied (7) coins of Sultan Kara Yusuf in a descriptive, scientific study. We relied on the Iraqi Museum and international auctions for our sources.

Symbolism is one of the oldest forms of artistic and intellectual expression, emerging alongside early human civilisation. In Mesopotamian civilisation, symbolism was vividly expressed in art, literature, and religion, as evidenced by archaeological finds that reveal the era\'s ideological and cultural structures. This study analyses selected artefacts from the Old Babylonian period to uncover their symbolic connotations, employing a descriptive-analytical methodology. The findings reveal that symbolism in these artefacts was not merely aesthetic but a profound expression of religious and philosophical concepts embedded in Mesopotamian identity.

Cuneiform texts are an important source in archaeological studies because they provide a complete picture of life in Mesopotamia, including daily life and social, economic, and political interactions. In this research, we have devoted a section of the texts of the royal envoy that clarify the nature of this important position, which was directly linked to the king and the royal court. What distinguished this position from other positions in Mesopotamian society was that it required certain conditions to be met by the person chosen for it, and that he enjoyed privileges and skills that distinguished him from his peers among employees. The royal envoy is the diplomatic employee who represents the king and his government in carrying out the tasks assigned to him.

Al-Aqsa Mosque has never been absent from political, military, and religious conflicts. Every rising power throughout history has set its sights on it, seeking to impose control. These struggles were not limited to followers of the divine religions but also involved pagans, as controlling the mosque came to symbolize victory and dominance. Consequently, the competing peoples alternated between sanctifying and constructing the mosque and desecrating and demolishing it.
Its layout and architecture have therefore changed multiple times, and even its names have varied. There is also a hidden significance in its area: the site referred to in the Qur’an as Al-Masjid Al-Aqsa, before any structure was built there during the Prophet’s Night Journey (Al-Isra’), covers an area of 144,000 square meters—equivalent to one-sixth of the city of Jerusalem at the time of the Islamic conquest.
Moreover, Caliph ʿUmar did not build a mosque within Al-Aqsa after the conquest but rather established a prayer area. There is often confusion between Al-Walid’s mosque, the Dome of the Rock, and Al-Aqsa Mosque itself. A negative precedent was also set by Caliph ʿAbd al-Malik and his son Al-Walid, who dared to build within the Al-Aqsa compound, among other significant developments.

The objective of this study is to investigate an important aspect of the natural and architectural characteristics that distinguished the royal city of Kar-Tukulti-Ninurta. Specifically, it focuses on the study of its natural geography, represented by its location and the surrounding geographical obstacles, which played a role in the selection of its site. These include permanently flowing rivers, buried (or engineered) canals, seasonal valleys, mountain ranges, undulating lands, and other natural features — all of which contributed to increasing the fortification and defensibility of the site upon which the city was founded, as well as its strategic advantage and utility.
The study also aims to shed broader light on the planning and architecture of the city’s defensive fortifications, including both external and internal walls, the method of their planning, the techniques of their construction, the number and shapes of the towers, the planning and architecture of the gates, in addition to the water channels and the independent towers and their dimensions.

Cultural and media institutions have received major attention from many governments due to their vital role in society and their significant influence on public opinion. Media outlets have diversified, ranging from newspapers and magazines to electronic devices such as radio and television. Consequently, these media have been closely connected to communities, and at the same time, governments have used them as tools to promote their policies, disseminate their ideas, and control society.
Cultural and media institutions in Iraq witnessed a remarkable diversification during the study period, and the state sought to develop and utilise them to serve its policies. In 1968, their number did not exceed three, while by 1979 it had risen to fifteen. The reasons for their establishment varied, including control of society through the news agency, the radio and television authority, and the cinema and theatre authority, which enabled them to disseminate ideas that the state could use to achieve its objectives.
The state established numerous printing, publishing, distribution, and advertising houses to control copyright, translation, and printing rights for everything related to the state system, including advertisements. This was not limited to Arabic printing and publishing houses but also extended to Kurdish printing houses. It is worth noting that the state also established the Agricultural Culture Foundation to target farmers, educate them in modern methods, and solidify the principles of socialist transformation. Furthermore, it established other institutions for various purposes, such as the National Centre for Documents to archive heritage and government documents, and the Antiquities and Heritage Foundation to highlight the cultural and scientific aspects of antiquities and inform the world about the country\'s historical depth.

This research examines five unpublished cuneiform texts containing rental contracts discovered during excavations by the General Authority for Antiquities and Heritage in the city of Bekasi (Tell Abu Antik) during its excavation seasons of 1999-2002 and 2007. These clay tablets date back to the Old Babylonian period and the reign of the Babylonian king Samsu-iluna (1749-1712 BC), son of King Hammurabi. These texts are housed in a collection in the Iraq Museum in Baghdad. These texts contain rental contracts for agricultural land. The first two texts contain rental rights, while the other three texts contain rental orchards.

The Great Diwaniyah Mosque is one of the most important and unique heritage mosques in Diwaniyah Governorate, and it still stands today. It contains many planning and architectural elements that appeared in mosque architecture. It is distinguished by the use of pointed arches on most of the mosque entrances, by the presence of corner niches, and by the presence of a canopy resting on six columns, which is a cylindrical column topped by a crown, with a semicircular arch above it. The mosque is distinguished by the use of the architectural element, the method of playing with bricks, which is the parapet. The walls of the mosque entrances were plastered with blue Qashani stone, and its interior walls are abundant with plant decorations. The mosque includes a mihrab in the middle of its southern wall, of the hollow type and decorated with motifs and a written band. It was in the form of a semicircular arch. The mosque includes a hemispherical dome, decorated with Qashani stone, with a height of (6 m) and a circumference of (16 m) and above it the name God is made of iron, and the mosque includes its heritage minaret, which was established in 1943 AD, which is distinguished by its beautiful and unique shape and includes a staircase consisting of 90 steps, and the body of the minaret includes geometric decorations, and a written strip bearing verses from the Holy Quran, and the minaret basin carried three layers of muqarnas that consist of arches with arches protruding outwards.

The current study, titled \"Diversity of Decorative Compositions on Qajari Metal Artefacts in the Al-Kafeel Museum for Treasures and Manuscripts,\" highlights metalwork rich in decorative elements preserved at the Al-Kafeel Museum of the Al-Abbas Holy Shrine. The museum houses tens of thousands of artefacts of various types, most notably those crafted during the Qajari era, such as swords, yataghans, spears, kashkuls (beggar\'s bowls), bowls, coins, wall hangings, knives, vessels, and candlesticks. These represent some of the most prominent Islamic arts, crafted by artisans using diverse techniques and ornamental styles.
Metal artefacts from the Qajari period (1796–1925 AD) in Iran are a vital part of the history, art, and civilisation of the Islamic era. This period witnessed a flourishing of Islamic arts and folk handicrafts, in which metals were widely used to create masterpieces rich in intricate engravings and decorative elements, often inlaid with gold, silver, copper, and bronze.
The study consists of an introduction and three chapters. The introduction provides a theoretical background on decorative compositions in metalwork and their significance in the Islamic era generally, and the Qajari era specifically. Chapter One establishes the theoretical framework across four sections: the history of the Qajari state and its sultans; techniques used in crafting metal artefacts; decorative elements and units (styles and characteristics); and an overview of the Al-Kafeel Museum.
Chapter Two presents artistic applications and analyses of specific metal models preserved in the museum. Finally, Chapter Three details the research results and conclusions, the most significant of which include:
• The diversity of decorative units on metal artefacts, featuring calligraphic, geometric, and floral elements executed through various artistic methods.
• The Muslim artist\'s dedication to crafting metalwork through engraving and inlaying with gold, silver, and other stones to achieve ideal aesthetics makes their works essential Islamic antiquities.
• The emphasis by Qajari-era artists on the importance of ornamentation and its diverse aesthetic styles in producing museum-grade pieces.

The heritage houses in the city of Samarra constitute one of the episodes of the city\'s architectural development throughout the ages, with their architectural elements and decorative features. They are part of the heritage left by grandparents and parents to their grandchildren, and in their content, they reflect the social and economic life that the population lived in certain historical eras.
The study sheds light on one of the heritage houses in the city of Samarra: The House of Sheikh Muhammad Khalaf Ahmed. It still retains its planning and architectural elements, which together constitute the structure of the heritage house in the city of Samarra in the Ottoman era.

In ancient Mesopotamia, various industries emerged, among them metallurgy, one of the most prominent. In its early stages, metalworking was limited to a few minerals, such as copper, lead, silver, and gold. Iron, however, came into widespread use only later—around the beginning of the first millennium BCE—primarily due to technical constraints.
Cuneiform sources discovered at Mesopotamian sites provide us with valuable information regarding iron and the diverse objects manufactured from it. Some of these artefacts were employed in the military sphere, while others served civilian purposes. The present study, entitled “A Study of Iron Products Mentioned in Cuneiform Texts”, examines the most significant iron implements recorded in these textual sources.

Tell Abu Ulayma is located in Wasit Governorate, Al-Nuaimiya District, in the northern section of Al-Hawr Al-Damij in plot number (19, district 43, Al-Hawr Al-Damij). Excavations began at the site in 2013, uncovering a group of eleven graves. These were spread across area (A), which was found in the second construction layer. Different methods were used to create these graves, including pits with mudbrick covers, while some graves had double walls. The deceased were placed in different positions, and the graves were arranged randomly without a specific order.
Grave goods varied, with some graves containing pottery placed near the head or feet of the deceased. Others had stone or gypsum vessels, and some had metal jewellery, including gold, silver, and bronze rings and copper or stone bracelets.

Celebrations were an integral part of their lives. The inhabitants of Mesopotamia practised numerous celebrations across religious and secular life, both public and private, and in diverse fields, including political, social, and economic spheres. The entire society, at all levels, participated in these celebrations. These celebrations evolved from one era to another throughout Mesopotamian history. Personal, family, and social occasions, such as weddings, engagements, and marriage contracts, were celebrated in an atmosphere of joy, featuring gifts, feasts, and prayers to the gods for blessings and fertility.
The celebrations were not limited to family occasions; they also encompassed public events, such as the completion of grand palaces, the dedication of temples, or the finishing touches on the construction of ships used for trade and transportation.

This research aims to study Arab and Islamic swords, with a particular focus on Ottoman models preserved in the Al-Kafeel Museum of Treasures and Manuscripts. These swords represent tangible evidence rich in historical, artistic, and religious significance. The study explores the evolution of sword-making in Islamic civilization from the early Islamic period to the Ottoman era, highlighting changes in sword forms, manufacturing techniques, and materials—most notably Damascus steel, renowned for its strength, brilliance, and wave-like patterns.
A descriptive and analytical methodology was adopted to document and analyse a selected group of Ottoman swords exhibited in the Al-Kafeel Museum. These items are considered unique artefacts that reflect the mastery of Muslim craftsmen in metalworking, decorative arts, and the use of religious symbolism. The inscriptions often include Quranic verses, the names of God (Asma’ Allah al-Husna), and intricate calligraphy styles such as Thuluth and Kufic, alongside vegetal and geometric motifs rooted in traditional Islamic art.
The study also examines the symbolic dimensions of the sword in Islamic culture. Beyond its function as a weapon, the sword stood as a symbol of power, justice, and divine support. It played a vital role in religious rituals, military ceremonies, and political traditions—particularly during the Ottoman period—during which swords were presented as marks of allegiance or adorned with inscriptions glorifying caliphs and sultans.
Furthermore, the research compares Ottoman swords with other types of swords from the Islamic East and West, revealing how geographical context, religious orientation, and local craftsmanship influenced variations in design and function. The study concludes that the Ottoman Islamic sword is a comprehensive cultural product that integrates technical, artistic, and spiritual dimensions, embodying the progression of Islamic aesthetic values across different historical periods.

This study explores the art of gilded decoration on copies of the Holy Qur’an preserved at the Imam Hussein (peace be upon him) Centre, considering it a form of artistic creativity and a distinguished domain within Islamic arts. Gilding is not merely the application of gold to enhance the aesthetic or material value of a work, but rather an authentic and independent art form that holds significance comparable to other major Islamic arts, such as calligraphy, ornamentation, and manuscript binding. The decorations incorporate geometric and vegetal motifs, along with distinctive Arabic scripts such as Naskh and Thuluth.

The need for food is one of the most important human characteristics, as food is essential for biological and social life. Cuisine culture is a vital cultural heritage that gives clues about identity, lifestyle, eating habits and the authenticity of societies. Food ways shape society, from production and trade to the construction of jobs across ages and genders. Food and banquets contribute to the process of human interaction, from the table of the common people to the table of the king. Cooking, as a technology and craft of preparing food for consumption, is as old as human existence and is common to every culture on Earth, but cooking techniques and ingredients vary greatly.
The research presents methods of preparing food, its types, and eating habits among the ancient inhabitants of Mesopotamia