Kufa Journal of Arts

It seems that the vagabonds were not a single sect, but rather they were composed of several sects, due to the geographical environment, economic and social conditions, as well as the political conditions that worked in the emergence and continuation of the vagabond sects, as the diversity of those circumstances led to the diversity of those sects. The vagabonds in the Arabian Peninsula before Islam were composed of three sects, including: the sect of strangers from the sons of black Abyssinian slave girls who were rejected by their fathers, and did not include them due to the shame of their birth, so they used to share their blackness with their mothers, so they were called the strangers of the Arabs, and the sect of the dissolute (the deviants), who were expelled by their tribes due to their many crimes, and a sect that was not from the dissolute, and from the Abyssinian slave girls, but they were from the poor who practiced vagabondage professionally (). It is worth noting that these sects differed according to the eras. In the prophetic era, most of these sects disappeared due to the disappearance of the reasons for their existence. Since before the Umayyad era (41 AH - 132 AH), four sects of vagabonds emerged, namely: the dissolute, the poor, those fleeing from justice and politicians. The sect of the black strangers almost disappeared, while in the Abbasid society (132 AH - 656 AH), new sects emerged, such as the poor satirists, the poor thieves, the class of the dissolute and the naughty, and the parasitic youths. The sects of the dissolute and the perverts, and the black strangers disappeared due to the fragmentation of the Arab tribes, mixing with the foreigners and abandoning many inherited traditions (). It seems that these three groups that made up the gangs of vagabonds were based on one point, which is the injustice of society towards them, which led to the severing of the relationship between them and their societies, and the severing of that relationship between them led to the severing of that bond that connects the individual to his society, which resulted in the dissolution of that social contract that makes the individual an active member of his society, compatible with it and revolving in its orbit ( ). What brought these groups together, despite their differences, was the rebellion against the socio-economic system that was in place at that time, and the work to reject it and revolt against it, because of the injustice, oppression and tyranny in it, so their tribes divided them, and considered them outside the laws and social norms, and thus the conflict began between the two sides, which resulted in the formation of these three groups of the poor, the dissolute and the strangers ( ). And besides these groups were men from the nobles of the people who were vagabonds for a while, then became the masters of their people, as Al-Hamdani (d. 334 AH/945 AD) mentions that Abdullah bin Jud’an ( ) was at the beginning of his life poor and destitute, “and a vagabond from the vagabonds of Quraysh” ( ). He was evil and committed many crimes, until his people, clan, family and tribe hated him ( ). And besides them were entire tribes who had become vagabonds ( ).

The Ismaili call is a unique model in Islamic history that has never been repeated. It had a distinct religious and philosophical character that sought to extend its influence throughout the Islamic world in order to achieve its distant goal, which is to replace the Abbasid Caliphate as the sole rulers of the Islamic world. Ismailism appeared on the stage of history during the second half of the second century AH / eighth century AD, after the death of Imam Jaafar bin Muhammad al-Sadiq (peace be upon him), and what he did before his death by not assigning the imamate to his eldest son Ismail - who died during his father's lifetime - which led to a dispute between the Shiites over the issue of the imamate. The Twelver Shiites believe in the imamate of Musa al-Kadhim (peace be upon him), the youngest son of Imam Jaafar al-Sadiq (peace be upon him), while the Ismailis believe in the imamate of the eldest son Ismail.

The past circumstances and events paved the way for the emergence of Ismailism, and there were many opinions about its origin, origin, imams, pilgrims and preachers. Ismailism emerged during a patient and bitter struggle and call that finally ended with the establishment of a number of states, including the Fatimid state. In order to understand the reasons that led to the emergence of Ismailism, we return to Imam al-Sadiq Ja'far ibn Muhammad (peace be upon him) to understand the circumstances and conditions that led to this emergence. Ismailism has gained great importance in historical studies throughout history, especially the issue of its emergence. However, history is completely ignorant of how the call to Ismail began. We cannot know the first person who called for his Imamate, nor can we determine the date of the first appearance of his call. Even the researcher is besieged by conflicting and contradictory narratives that make it difficult for him to investigate the truth. Unfortunately, most of the Ismaili writings have disappeared after the Sunni trend prevailed, and the little that has reached us has only recently been revealed. Before that, information related to the (Ismaili) movement was fabricated by opponents or fell within the circle of (Shiite myths) that the common people feed on. However, the Ismaili movement did not take one form nor was it limited to a specific name, but rather appeared in multiple forms and images in its theories and organizations. There is no doubt that the situation of the Caliphate was conducive to the spread of this movement. There was the political weakness of the Abbasids and the decline of their authority, in addition to the people’s disappointment in them because their rule did not bring happiness and peace to those promised. There was also the discontent of the sects of non-Arab elements with the rule of the Arabs and the sovereignty of their religion, in addition to their attempt to get rid of the foreign political and spiritual nightmare. The spread of Greek philosophy, which strengthened doubt and opened the door to resistance to religion, in addition to the weakness of the culture of the general class and the infiltration of superstitions into it. The Ismaili call is a unique model in Islamic history that has never been repeated. It had a distinct religious and philosophical character that wanted to extend its influence throughout the Islamic world in order to achieve its distant goal, which is to replace the Abbasid Caliphate as the sole rulers of the Islamic world. Ismailism appeared on the stage of history during the second half of the second century AH / eighth century AD, after the death of Imam Jaafar bin Muhammad al-Sadiq (peace be upon him), and what he did before his death by not assigning the imamate to his eldest son Ismail - who died during his father's lifetime - which led to a dispute between the Shiites on the subject of the imamate. The Twelvers believe in the imamate of Musa al-Kadhim (peace be upon him), the youngest son of Imam Jaafar al-Sadiq (peace be upon him), while the Ismailis believe in the imamate of the eldest son Ismail. The past circumstances and events paved the way for the emergence of Ismailism and there were many opinions about its origin, origin, imams, pilgrims and preachers. Ismailism emerged during a patient and bitter struggle and call that finally ended with the establishment of a number of states, including the Fatimid state. In order to understand the reasons that led to the emergence of Ismailism, we return to Imam al-Sadiq Ja'far ibn Muhammad (u) in order to understand the circumstances and conditions that led to this emergence. Ismailism has gained great importance throughout history in historical studies, especially the issue of its emergence. However, history is completely ignorant of how the call to Ismail began. We cannot know the first person who called for his imamate, nor can we determine the date of the first appearance of his call. Even the researcher is besieged by conflicting and contradictory narratives that make it difficult for him to investigate the truth. Unfortunately, most of the Ismaili writings have disappeared after the Sunni trend prevailed, and the little that has reached us has only been revealed recently. Before that, information related to the (Ismaili) movement was fabricated by opponents or fell within the circle of (Shiite myths) that the common people feed on. However, the Ismaili movement did not take one form nor was it limited to a specific name, but rather appeared in multiple forms and images in its theories and organizations. There is no doubt that the situation of the Caliphate was conducive to the spread of this movement. There was the political weakness of the Abbasids and the decline of their authority, in addition to the people’s disappointment in them because their rule did not bring happiness and peace to those promised. There is also the discontent of the sects from the non-Arab elements of the Arab rule and the sovereignty of their religion, in addition to their attempt to get rid of the foreign political and spiritual nightmare. The spread of Greek philosophy, which strengthened doubt and opened the door to resisting religion, in addition to the weakness of the culture of the general class and the infiltration of superstitions among them, which made it easy for them to accept any principle. There is also the new economic change resulting from the transition of society from an agricultural to a commercial stage, which led to the union between the interests of the rich Arabs and others on the one hand and the interests of the poor Mawali and Arabs on an economic basis. There are the seeds of extremism that played their role in accepting any new call, which made it easy for them to accept any principle. There is also the new economic change resulting from the transition of society from an agricultural to a commercial stage, which led to the union between the interests of the rich Arabs and others on the one hand and the interests of the poor Mawali and Arabs on an economic basis. There are the seeds of extremism that played their role in accepting any new call.

Water security is one of the main requirements for achieving food security as it directly affects the nature and quantity of agricultural production in addition to its impact on agricultural development plans and the economic development of the country as a whole. (1)
The reason for the emergence of ancient Iraqi civilizations is primarily due to the abundance of water that Iraq enjoyed. The two immortal rivers played a major role in the successive Iraqi civilizational renaissances and any serious defect in the role of these two rivers may have a major and tremendous impact on all aspects of life in Iraq. Therefore, the water problem must be viewed not on the basis of the current stage and an attempt to reach temporary solutions, but rather work must be done for the long term in an attempt to provide water and food security for Iraqi society. The issue of water security in Iraq can be viewed as having three dimensions: the first is related to global climate change, the second is local and internal due to poor planning and management of water resources, and the third is regional due to the fact that water sources are outside Iraqi borders. The problem can be attributed to:
1- Climate change, lack of rain and drought
2- Neighboring countries
3- The crime of draining the marshes
4- Poor planning and management in building water institutions (2)
There is no doubt that the sudden population increase and changing lifestyles have led to major challenges that have contributed to increasing the demand for water and thus widening the food gap between production and consumption, leading to increased food imports. Which expresses the water deficit, as food imports are considered to be importing water in the form of food or what is called virtual water

Monasticism is a way that a monk follows to worship and isolate himself in his cell from the world in his monastery. Monasticism appeared in the Church of the East since the fourth century AD and with Egyptian influence began in the phenomenon of seclusion and individual isolation in the wilderness and deserts far from cities. The importance of monastic life lies in the way that the monk follows to reach and draw closer to God Almighty until he attains the degree of spiritual perfection by responding to the call of Christ calling for detachment from everything for the sake of eternal life. So monasticism develops in its concept from time to time so that we find it in its early beginnings an individual ascetic way then it turned into a way of collective life.

The history of Iran is of great importance to researchers and historians due to its sensitive location on the Arabian Gulf and its wealth that was the focus of attention of major countries. As a result, Iran witnessed an international conflict that produced many figures who had a clear imprint, whether on the political, social or religious levels. 0
Among the figures who played a distinctive role in the Iranian political arena is Ziauddin Tabatabai, who lived in three different stages of modern and contemporary Iranian history: the Qajar period and its fall in 1925 AD, and the Pahlavi state, which was characterized by two different eras, the era of Reza Shah 1926-1941 AD, and his son Mohammad Reza Pahlavi succeeded him 1941-1979 AD, who completed an era with special characteristics, whether regarding Iran's internal conditions or its foreign relations. 0
Ziauddin was born in the city of Shiraz in 1888 AD to a religious Alawite family. His father worked as a preacher and preacher in the court of the Iranian Crown Prince Mozaffar al-Din Shah (1853-1907 AD), Ziauddin entered the world of politics through the newspapers he published (Al-Sharq, Al-Barq, and Al-Raad), as these newspapers were distinguished by their scathing articles against Iranian officials due to the poor conditions that Iran was experiencing. It was clear from the beginning that Tabatabaei was inclined towards the British side, as he believed that Iran would not advance economically and scientifically except through this cooperation. Ziauddin exploited British influence and cooperated with the military leader Reza Khan (1878-1943) to bring about the first military coup in the history of the Middle East in February 1921 AD, but the political rivalry between Reza Khan and Ziauddin Tabatabaei eventually led to Reza Khan controlling the reins of power in Iran and Ziauddin leaving Iran in June 1921 AD. Ziauddin remained in exile, wandering between Europe and Palestine until 1943 AD, as he returned to Iran after the Allied forces forced Reza Shah to step down from power in 1941 AD due to his bias towards the British side. The German in World War II (1939-1945 AD), and Ziauddin's return witnessed a revival of the right-wing forces in the face of the communist Tudeh Party, and this is what we will shed light on in our research, and Ziauddin's political life ended after his arrest in 1946 AD, to begin the stage of Ziauddin's political retirement that continued until his death in 1969 AD

The issue of historicity is one of the most important sensitive topics, which still raises a lot of controversy among the currents of contemporary Islamic thought, between those who see it as a destructive weapon that leaves nothing of the religion, and those who see it as a new and alternative mechanism for all the mechanisms of Islamic ijtihad, in all frameworks and levels, whether doctrinal or jurisprudential. The historical tendency presents itself as a method for understanding the text, and reading the language within its historical context, as it is a method for understanding the historicity of laws and rulings; Meaning the belief that when the speaker uses language, it remains under the influence of the nature of the historical circumstance in which it came, that the disagreement over this statement is not only between modernists and traditionalists, but also between modernists themselves, as they are between those who accept it as a method in the Qur’an and Sunnah without difference, and those who accept it in the Sunnah only, and historicity is one of the most important mechanisms and methods of realistic reading, so through this statement we can reconcile contemporary reality with traditional religious thought, which modernists describe as an ideal, mythical, metaphysical thought that always tries to be consistent with itself and not with reality ( ). The reason for this is that the ahistorical method and the method of self-perception dominate all their studies on heritage ( ), and thus the works of most modern historians of Arab-Islamic philosophy contribute to establishing the ideal methodology ( ).

Sicily is one of the largest islands in the Mediterranean, which is located in the middle of the sea, dividing it into two parts, eastern and western, which surrounds it from all sides except for one side in its northeast, which is the head of the island, the city of (Messini), which is separated from southern Italy by the sea passage (Messini Strait).
2- We find in the texts of the geographers that Sicily enjoys extensive agricultural activity, which was helped by the location of the island, which contributed to the moderation of its climate with the abundance of irrigation sources, the presence of fertile soil, and the diversity of the terrain of mountains, plateaus, and flat plains, which were exploited by the people of Sicily in the cultivation of various crops that are compatible with that terrain.
3- We notice the diversity in the accounts of the geographers (geographers - travelers) in presenting texts related to the agricultural activity of the island, which included food grain crops, fruits, vegetables, trees, and fruitful plants.
4- What is taken from the texts of geographers related to the agricultural activity of the island is that they are not balanced in dealing with the contents of the research despite their abundance, for example we find them expanding in one aspect and decreasing in another, and some of them came repeated and similar with some additions and simple modifications. 5- The island of Sicily was mentioned by a number of geographers, each of whom represents the nature of the historical era that the island was living, and among these geographers are (geographers) who wrote about Sicily either by quoting other geographers and historians or through what they heard from the mouths of people, as for the second category of geographers are (travelers), some of whom visited the island and witnessed that agricultural activity themselves, so their writings came out with the utmost accuracy and creativity.

The area of ​​the Arabian Desert is about 12 million km2, which is 88-90% of the Arab world. Despite the natural richness of this desert, especially in minerals (oil) and groundwater, it is almost devoid of population or major urban communities, which makes this study justified and important, which is the necessity of investing in the resources of the Arabian Desert. This study aims to identify the reality of desert tourism in the Arab world, evaluate this reality, and set future aspirations that can contribute to improving this reality. To achieve the general goal and sub-goals of this study, the researcher adopted the appropriate methodology according to the specificity of the study elements. Therefore, the comprehensive geographical reality and spatial analysis method were followed.

The Islamic message occupied a large space in the thinking and writings of historians of different nationalities and sects and in different times, because of the clear and tangible change it achieved in the structure and reality of Arab society and other societies that entered Islam from non-Arabs after these societies had been living in the darkness of ignorance and the gloom of obscurity. Islam guided them to the straight path that led them to know God Almighty, and the Messenger Muhammad came as a bearer of good tidings, a guide, and a warner, and an explanation of the principles of the Islamic religion through the Islamic call. Those who believed in it responded to the call, and those who did not believe rejected it for various reasons. He followed a clear approach with multiple methods in order to convey the Islamic call, and for the purpose of knowing these methods, this research was chosen under the title (The foundations and methods of the Messenger Muhammad  in spreading the Islamic call). The research consists of several topics that touched on the beginning of the revelation, the secret and public stages of the call, the migration to Abyssinia twice, as well as the migration to Medina, and the most prominent works that the Messenger  carried out in order to establish the pillars of the state and move forward in the Islamic call. The conquests and raids that the Prophet  sent outside Medina and the goals sought from them were also touched upon. This research is based on a set of sources and references, the most important sources are the book of Ibn Ishaq (d. 151 AH) entitled (Al-Maghazi), the book of Al-Waqidi (d. 207 AH), Al-Maghazi, and the biography of the Prophet by Ibn Hisham (d. 218 AH), and Al-Tabaqat by Ibn Saad (d. 230 AH), and Al-Tabari (d. 310 AH) in his book (History of the Messengers and Kings) and other sources. As for the references, the most important were the book (Al-Wasit fi Al-Sirah Al-Nabawiyyah wa Al-Khilafah Al-Rashidah) by Dr. Hashim Yahya Al-Mallah, the book (Al-Ummah wa Al-Dawla fi Siyasat Al-Nabi (peace be upon him) by Dr. Nizar Al-Hadith, the book (The Islamic Call and Bedouin Life) by Dr. Shahla Burhan Abdullah and other references.

There is no doubt that the reader of the novel stands on convictions that form a basis from which he starts in his readings of the novelistic text. In addition to his cultural and cognitive armament, there must be sufficient knowledge of the thought in which the novel proceeds through heroes, characters, events and convictions. Perhaps the first of these convictions lies in the intellectual threads that move the hero of the novel or in other words the events that embody the references from which the novelist starts, whether religious, ideological or philosophical. From here, the researcher sets out to search for the existential features of the novel Ayoub by the novelist Hisham Tawfiq Al-Rikabi, in which this thought is hinted at through the hero's sayings and actions, as well as some of the novel's events, reaching the manipulation of the timeline. The study aims to search for a reading of what is behind the text, that is, what did the author want to say through his hero? What are the ideas that the novel's events revealed? What is hidden behind the questions distributed on the tongue of the hero of the novel (Ayoub) and the characters? Based on this, the research proceeded in two directions: the first stands on the features of existential thought and its relationship to the hero of the novel (Ayyub), while the second path was directed towards reading the existential time and the time of the novel and searching for the extent of the success of the novelist (Hisham Tawfiq Al-Rikabi) in adapting the content to the form of the novel and thus searching for the thought that does not go far from what is going on in the first section, and this is what the novel reveals, starting with the manipulation of the course of time, which is a manipulation that serves the content of what the writer wanted to express through the heroes of his novel, arriving at highlighting narrative techniques at the expense of another and according to a strategy drawn up by the novelist.

Demographic change expresses the continuous dynamics of the population towards increase or decrease, and it is mostly towards increase due to the movement of births, the movement of deaths and the movement of migration. The distribution of the population in the Kurdistan Region of Iraq has witnessed a state of imbalance, such that a number of its cities and villages have been emptied of their original inhabitants (the Kurds), while the remaining settlements have witnessed a state of pressure and random urban growth, with the absence of correct planning and development treatments, as they were practiced in the shadow of demographic disruption resulting from the ideology of the political system controlling the region during the seventies and eighties of the last century, which is known as forced migration, which refers to the displacement of the Kurdish population from their areas to other places in order to change the demographic and administrative structure of the Kurdistan Region. The research deals with the study of demographic change in terms of population size and growth, in one of the cities of the Kurdistan Region, represented by the city of Kalar (currently the center of the administration of Karmian), which until the early seventies was nothing more than a settlement, it was converted into a district center for political purposes and with a population size that did not exceed (four thousand) people, so that its population reached (9274) people in 1977, while its population jumped to (63102) people in 1987 with an annual growth rate of (21.1) for the period 1977-1988, while the population of the city reached (137421) people in 2009. The study focuses on analyzing the impact of the variation of policy (internal to the state), which represents a set of political practices within the internal political structure of the state and the nature of its political system, its orientations and ideology, as a decision-making authority related to the subject in it positively and negatively, and its interaction with the interferences within the regional and international fields, all of which contribute to drawing a map of population movement and its impact on the political phenomenon within its spatial framework, represented by the demographic change in the city of Kalar during the censuses of 1977 and 1987 and the year 2003 and beyond.

The science of theology originated purely in Islam and was not influenced by other civilizations. It emerged with its initial rules before the stage of intellectual and cultural contact with the civilizations that had penetrated the lives of Muslims. It was launched to represent the science by which religious beliefs could be proven by presenting arguments and dispelling doubts. Despite the presence of bright aspects in ancient theology, represented by confronting doubts raised by atheists at home or those coming from abroad through translation, and the contribution of theologians to enriching doctrinal thought with the necessary evidence and proofs to establish the pillars of the faith, Islamic doctrine under ancient theology went through harsh circumstances, represented by the negatives it left on Islamic reality, including: the creeping debate over the issues raised to cut the threads of communication between the faith and social life. The fragility of the science of theology from a scientific perspective also helped political whims to penetrate it to make it a tool that protects the sultan and strengthens his position. The emergence of the science of theology was a sign of the establishment of sects and the deepening of the dispute between Islamic sects. Man was dropped from the equation of theologians, and the element of Active social life without paying attention to his needs and aspirations. Hence, the need arose to establish the new science of theology, a project that was developed with combined intellectual and practical efforts, in which many prominent Muslims in the modern era contributed, and went through times in which theological works were characterized by features that distinguished them from previous and subsequent works, including: reviving the science of theology, renewing it, and establishing it methodologically. The new science of theology witnessed transformations in issues and topics, the method of reasoning, and the method of activating the creed. In the new science of theology, basic steps must be adhered to at the level of Islamic creed, including: reconsidering the terms presented for discussion from the doctrinal perspective to separate between the possible and the impossible, abandoning argumentation and the exchange of words and excommunicating those who do not agree with others in the creed, adopting the Qur’anic method in studying the creed, benefiting from rational and philosophical evidence, including man as a party in the equation and not neglecting him, keeping the creed alive and active in souls by sensing the existence of God Almighty, and providing sufficient answers to the challenges facing the creed, while taking into account the amazing scientific developments, and not being stagnant on the understanding of the predecessors of the creed. Allowing for independent reasoning and the exchange of viewpoints, and refraining from the approach of acceptance by compromise, which does not lead to knowledge and does not reveal the existence of a legitimate argument.

Knowledge management is an integrated systematic process to coordinate the organization's activities in order to achieve its goals, as identifying essential knowledge is an urgent necessity for its cognitive and intellectual construction. The current research aims to determine the nature of the relationship and impact between knowledge management processes and essential capabilities variables in research centers at the University of Kufa. The sample studied was (38) holders of doctorates and master's degrees. Some statistical methods were used to test the research hypotheses. Among the most important results is that there is a statistically significant relationship and impact at the level of (0.05 (α≤) between knowledge management processes and all essential capabilities variables. The research concluded with a number of recommendations, the most important of which is working to increase the skills of university professors in practicing knowledge processes and managing them to confront the cognitive problems they face and providing all facilities to access and disseminate knowledge through various information technology systems.

The fabric designer requires knowledge, experience, skill, artistic talent, the ability to innovate, renew, and technological knowledge in the field of fabrics and to determine the extent of their suitability for aesthetic and functional use. Working in design provides more than one opportunity for creativity and deriving new design ideas. Since fabric production is constantly evolving, it has become difficult for any individual to easily reach designs that match the abundance of fabrics produced because each fabric has its own properties and features in terms of material, use, and functionality that show the beauty of the design. Here comes the role and effectiveness of design systems in relation to the foundations and elements of design to show the aesthetic, functional, environmental, time and place aspects with sustainability and looking forward to the best through science and knowledge and employing modern technologies to draw a map of acceptance by choosing the appropriate design for each fabric in relation to the textile material. The design system of the external form is different from the design system of the internal form, but this does not mean canceling the existence of an associative relationship, or even a conditional one, in achieving a design system that links the exterior to the interior, but each design case has a special and conditional system that is consistent with its form and functions. The external system is an inevitable functional, performance and aesthetic necessity, and the internal system is also an inevitable functional, performance and aesthetic necessity, but they are all subject to scientific and technical principles that control the formation of its system because the exterior is sometimes the driver of the design product. In addition to the problem and importance of the research, the research contained the theoretical framework and three sections. In the first section, the design system was discussed as a methodological basis for work, while the second section included the elements and foundations of design, the structural system of design and the structural foundations of design. As for the third section, it identified the materials used in the manufacture of fabrics and their impact on the final product of fabric design. The research also included the results and their discussion, as well as the recommendations. The research also contained, in the end, the scientific sources on which the researcher relied in his research.