Journal of Jurisprudence Faculty

The purpose of this research is to seek out the delusions in it of researchers and students of the biography of Al-Sharif Al-Radi Abu Al-Hassan Al-Musawi (359 AH - 406 AH)، and these people considered them to be unambiguous facts، so this research came to shed light on the personality of Al-Sharif Al-Radi from those delusions، and the thousandth anniversary of his death (may God be pleased with him)was an occasion worthy of attention.

Al- Rajaz is a popular poetic art express the individuals` needs in the desert for a period of time as a first stage of poetry. It expressed, according to al-Jahiz, which was not intended by the classical Arabic poet, but it was motivated by intuition and improvisation. So, it interpreted the Bedouin`s life, and social and natural environment represented by instability, and fast movement. He is always in confrontation with its variable hard phenomena. this why he was not able to speculate for long time about things. He had not enough freedom to reflect his personality in his artistic production. He composed short confused passages expressing one purpose at one situation as fast as possible.
Due to its high status in the Arab`s spirits and conscious, it become their main record, pre and during the Islamic eras. It maintained their genealogies, eloquence and the unique usage of their tongue. They loved it, memorized it by heart and wrote it in their books.
The ancient and modern scholars paid great attention to it and studied it. The critics and men of letters differed about explaining the semantic relation between the linguistics and terminological aspects of the word Rajaz. They also differed about whether it is poetry or pose

this study deals with tenor connection between the hajj concept in its linguistical significance and its concept in the terms of the traditional or classical perspective for theose who are interested in shaira (islamic laws) according to its significance in the Quranic expression, and the measurment scope between these two concepts in terms of cotradiction and coincidence. the rescarcher trys also to obserre the linguistical composition which proves that al hajj religious obligation is a worshiping call that all people are obligated to do, and searches the convictions that leads to the sound judgment of this subjected, and studies the Quranic text to find a significance that may modrente this difficult religious oblegated duty for all people?or it is devoted for some of them? and is the hajj a yearly invetable obligation for the satisfaaction judge us that al-hajj is an invitable because it is considered as one of the worship obligations then we will wonder about the obligatory reasons of this religious obligation

Rental contract regarding as an important contract in individuals’ life , for this reason , the legislator stressed and named it in separate name as well as supported it by special provisions as well as public provisions.
Iraqi civil code No. (40) 1951 dealing with provisions of rental contract in Article (846 through 722) , and also regulated it in details , but these provisions in now days not be harmonize with society needs in rent real estate which prepared to life , for this reason the legislator insisted on prepared special codes regulating this issue , like rental code for real estate No. (87) 1979 and then made amendments on same issue by code No. (56) 2000 , which made a huge of debates among the legal stuff.
The amendment which prepared by legislator in both of tow codes mentioned above was on acceptance element in rental contract only.
We know , the civil law doesn’t accrue without this element as well as other element like the content of contract and the reason ,The acceptance element must be focusing on critical matters , like the place of rental contract , fee and the duration.
By code (56) 2000 , made a crucial and critical amendment in this issue , such as the first party (the owner) has not right to make changes in fees, and the rental contract will be continued while the second party still existence in same real states , as well as amendment like made provisions regarding with evocation.
This research focusing essentially on these amendments so as to make assessment to reach the right opinion to fix it accordance to our blended.

The study of the issue of Christian missionary work in Iraq in the 1930s is extremely important, as it revealed a bitter ideological conflict between imported Christian thought and Islam, which was evident in the decisive and firm positions taken by the Iraqi governments, despite the fact that most of its political figures adopted secular ideas. France, and the Catholic Christian establishment behind it, focused on Iraq because of its importance as a center of cultural influence throughout history in the region, on the one hand, and because of its geographical location from the Christian holy places in Palestine and its proximity to the Islamic holy places in the Arabian Peninsula, and it is a window for crossing to Iran, the Indian subcontinent, and Afghanistan. Therefore, the success of the missionary work there would contribute effectively to spreading the Christian religion and culture throughout the region. However, the repercussions of this issue, despite its failure, affected the nature of Iraqi-French relations, and what resulted from it was the spread of an atmosphere of mistrust between them, and perhaps hostility at times.

The great Qur’an focused on stimulating the warmth of the word among the Arabs, and the glow of the expression in the perspective of their lives. The Qur’anic rhetoric focused on achieving the music of the word in its sentences, the harmony of the letters in its composition, and the equivalence of the phonetic units in its syllables. The pronunciations of the words were balanced in tone, and the structures of the rhetoric were harmonious in sound. For each case, it chose its own words that could not be replaced by others. Every word came in harmony with its mental image from one aspect, and with its auditory meaning from another aspect. What the ear enjoys, the soul finds palatable, and the emotion accepts is what is achieved in sweetness and tenderness, and what the neck stretches for, and the soul is wary of is what is achieved in warning and severity. Here, the Qur’an alerts the inner feelings of man in arousing the emotion resulting from the climate of the words chosen in their locations in what they spread of a specific psychological effect, negatively and positively.

This research shows the Muslims' asceticism in worldly matters, their belittling of them, their underestimation of their importance, their lack of being affected by their adornments and pleasures, their preference for what is stated in the heavens and their guidance by it, and their firm steps towards success on the Day of Judgment, and winning the pleasure of Allah Almighty. Asceticism in worldly matters is righteousness in this world and success in the Hereafter, and this is what every Muslim who believes in Allah and the Sunnah of His Noble Messenger (may Allah bless him and grant him peace) desires. Islamic asceticism was born with the birth of Islam and was and still is one of the noble morals, strengthened and established by our Prophet Muhammad (may Allah bless him and grant him peace), and asceticism appeared in Islam and is part of a tolerant belief whose essence is morality, justice, and equality among the members of one society, and this is what the noble companions (may Allah bless him and grant him peace) commanded, just as they believed in the principles of their true Islamic religion.

Since the fall of the monarchy in Iraq in 1958, interim constitutions have been issued in succession, followed by dictatorships leading military coups and ruling the executive authority, each claiming that it came to save the nation from the woes of a defunct regime. These constitutions were crowned by the 1970 interim constitution, which remained in effect until the fall of Saddam Hussein's regime in 2003. This stage was followed by the issuance of the Law of Administration for the Transitional Period, and this law interpreted the phrase (transitional period) as the stage required to draft a permanent Iraqi constitution and form a new Iraqi government, with the last date for its formation being December 31, 2005. On October 15, 2005, the Iraqi people held a referendum on the permanent constitution, which was the first after the fall of the monarchy. This constitution adopted a federal parliamentary republican system, but did not mention the expression constitutional, central, or federal union in its texts. But the discussions of drafting this constitution, its debates, and the conflicts between the political forces

in the history of contemporary Iran, as that period witnessed serious developments at the legislative and political levels, which greatly affected the structures of the Iranian political system. Not only in the Qajar era, but also in subsequent stages. The reign of Mohammad Ali Shah 1907-1909 is an important historical turning point The Constitutional Revolution contributed to strengthening the struggle and solidity of the Iranian public opinion towards the despotic Qajar authority. Mohammad Ali Shah was known for his injustice and tyranny. Sir Percy Sykes described him in his book History of Persia, saying: "Mohammad Ali Shah is an oppressor and tyrant
A very bad type of oriental
He was also greedy and unprincipled
And strongly hostile to the constitution..."

When the semantic analyst seeks to represent the text that has a major semantic hegemon that affects all its pillars, this is based on looking at its linguistic characteristic on the basis of (the semantic component) that leads to a coherent semantic reading that coexists with the lexical entries that appear on the surface to make semantic indicators from them; to reach a list of meaning and the constituent concepts may be broken down into diverse components that carry a group of (convergent) features that are capable of analyzing the relationships between words, each according to the context of its linguistic use and its lexical entry.
This is how the blessed Surah Al-Qamar was viewed; the research became a group of semantic hegemons that are formed together to establish a major semantic hegemon that mediates between the duality of bliss and torment in a manner of suggestion and openness of meaning, and formulating that in a way that works the imagination and the mind; thus, producing the unique discourse

The Holy Quran is the miraculous revelation of the Lord of the Worlds to the Prophet Muhammad, may God bless him and his family and grant them peace, written in the Mushaf transmitted from him by continuous transmission, whose recitation is an act of worship. God Almighty revealed it to the heart of the Prophet through revelation, promising to preserve and care for it, to convey it to His worshippers. And after:
The efforts of the early Muslims began with the supervision of the Noble Messenger to collect, arrange and write it, as the purpose of collecting it was to preserve it and memorize it in the souls, and this was first, and then writing it after collecting it from the Companions and the written papers in it from the time of the Messenger to the time of the Caliph Uthman bin Affan. Close evidence and supporting narrations have become available that confirm that the Quran was recorded in the state of its revelation and that these records were preserved and recited with precision and accuracy, recording and documenting.. Just as reading in the seven letters was to facilitate the different dialects of the tribes and to preserve their unity and support the Mushaf coalition. And the study of the Qur’anic Mushaf, with its two different stages of revelation: what was revealed before the Prophet’s migration to Medina, even if it was not revealed in Mecca, which is Meccan, or what was revealed after the migration, even if it was revealed in Mecca, which is Medinan... indicates its miraculous nature in all its aspects and areas, as it is not limited to a specific aspect. And even if this order of revelation differs, that does not detract from its miraculous nature, to indicate that the Qur’an is miraculous in all its evidence, regardless of its order. It is general in its specificity and special in its generality, unblemished by any blemish, achieving the purpose in revelation, recording, and explanation. It is preserved across time and place from the manipulation of mankind and jinn, even if some of them support each other.

This study attempts to investigate a literary phenomenon whose origins go back to the pre-Islamic era, because it has not been the subject of an independent study that deals with it. It began with the linguistic rooting of the term (license), revealing the link between the linguistic and technical meanings. Then it touched on other names for the license according to the difference in the poetic production in terms of quantity and intent. When it finished that, it went on to investigate the motives for poetic license, and then settled on the technical criteria for poetic license to conclude the research with its most important results, and to prove its sources and references.

We say it is a theory due to the non-sufficient evidences. So we tried, by these lights ,to reach the shiner introductions of the great prodigy witticism. This theory indicates the ability of the prodigy unity to support the religion props and control it within its composition that had been prepared to it by His Almighty God, especially that our prophet's miracle is his mission ,and his mission is his miracle and both of them are the Great Quran.
So, the prodigy theory means that the prodigy and the protest with it are not different on the level of it sending down nature, its arrangement pattern or its style difference which affirm the Quran prodigy by notice its movement which is its prodigy.

this study deals with tenor connection between the hajj concept in its linguistical significance and its concept in the terms of the traditional or classical perspective for those who are interested in sharia (Islamic laws) according to its significance in the Quranic expression, and the measurement scope between these two concepts in terms of contradiction and coincidence. the researcher tries also to observe the linguistical composition which proves that al hajj religious obligation is a worshiping call that all people are obligated to do, and searches the convictions that leads to the sound judgment of this subjected, and studies the Quranic text to find a significance that may moderate this difficult religious obligated duty for all people? Or it is devoted for some of them? and is the hajj a yearly investable obligation for the satisfaction judge us that al-hajj is an inevitable because it is considered as one of the worship obligations then we will wonder about the obligatory reasons of this religious obligation.

This research shows the Muslims' asceticism in worldly matters, their belittling of them, their underestimation of their importance, their lack of being affected by their adornments and pleasures, their preference for what is stated in the heavens and their guidance by it, and their firm steps towards success on the Day of Judgment, and winning the pleasure of Allah Almighty. Asceticism in worldly matters is righteousness in this world and success in the Hereafter, and this is what every Muslim who believes in Allah and the Sunnah of His Noble Messenger (may Allah bless him and grant him peace) desires. Islamic asceticism was born with the birth of Islam and was and still is one of the noble morals, strengthened and established by our Prophet Muhammad (may Allah bless him and grant him peace), and asceticism appeared in Islam and is part of a tolerant belief whose essence is morality, justice, and equality among the members of one society, and this is what the noble companions (may Allah bless him and grant him peace) commanded, just as they believed in the principles of their true Islamic religion.