Mustansiriyah Journal of Humanities

There are physical and psychological differences between males and females, and these differences lead to differences in tasks and functions. Accordingly, the Qur’anic discourse took these differences into account in the Sharif’s speech.The research plan consisted of an introduction and four demands in the Qur’anic discourse. The first demand was about the privacy of women due to the obligation of hijab. The second demand was about the privacy of the Muslim woman through inheritance. The third demand was about the privacy of the testimony of two women equal to the testimony of a man. The fourth demand was about the privacy (of going out and mingling) of the Muslim woman. Recitations. With a conclusion and a list of sources.

Divine justice, destiny, and destiny are a topic of utmost importance, as the cosmic system represented by the justice of God Almighty is built upon it, and we have explained its evidence in the Qur’an, the Sunnah, and the sayings of the People of the House, peace be upon them. In the supplications of Imam Hussein, which represents the core of the topic on which the research revolves, we explained the opinions of the groups. Islam is in it, as the Imami and Mu’tazila are considered to be one of the foundations of the religion, and some of them make justice an attribute of God. They also divided Islamic views on the actions of servants into three categories: (delegation), which represents the Mu’tazila (and Jabriyah), and the theory of the matter between the two matters, and we have explained the details in the research.

This is a modest research that aims to shed light on one of the clues revealing the Qur’anic meaning according to the martyr al-Sadr al-Thani in his book (Minna al-Mannan fi Defense al-Qur’an), which is the phonetic evidence.

The study of cognitive methods in the past and present and in all civilizations is a fundamental pillar of scientific advancement and civilizational progress. For their part, the Muslim Arabs have taken an interest in this field and made their contribution to it. Indeed, they have been extremely creative in it. They have presented to humanity wonderful images of nurturing, paying attention to, and developing the sciences and arts. To serve subsequent generations. On the one hand, the intuitive approach suffered from noticeable neglect in civilizations preceding the Arab-Islamic civilization, especially in the Greek and Roman civilizations. This is exactly what Islamic thought worked to address, driven by the Qur’anic legitimacy that mentioned the intuitive approach and placed it in the prestigious position it deserves. All Islamic cognitive activities, represented by philosophers, theologians, jurists, and various scholars from all scientific fields, participated in this interest

The research explores the concept of Christian evangelism and its significance, which entails the endeavor to spread Christianity worldwide. The study employs a critical methodology, defining Christianity and explaining the concept of evangelism among Muslims, which involves propagating distorted Christian teachings to Muslims. The research discusses the evangelism campaigns conducted by Christians globally and highlights the dangers of Christian evangelism. Evangelists exploited all available means to achieve their goals, including political influence, authority, and substantial financial resources. They also deployed medical and educational missions and utilized media and journalism, significantly influencing the minds of Muslim youth and spreading atheism among them. The research calls upon youth to become aware of the risks of being swayed by groups attempting to westernize Muslim individuals and question their Islamic identity. It emphasizes the importance of understanding ways to protect the community, equip individuals with awareness, and guide them properly to confront ideologies hostile to Islam

The research on the art of fundamentalist graduation is of great importance. Because it is an art that combines branches and principles, that is, between jurisprudence and its principles, it enables the researcher to link the branches to their origins, and research into this subject leads to broadening the mind, enlightening insight, and refining the researcher’s jurisprudential jurisprudential faculty, and informs the researcher of how to deal with texts and how to deduce fundamental rules from rulings. Bringing the science of jurisprudence from its theoretical side to the applied side, and this achieves the link between the sciences of jurisprudence and jurisprudence, and that the companion Muadh was diligent and worked according to what his diligence dictated to him, and I have deduced its principles from its branches of jurisprudence, and that Islamic law is based on commands and prohibitions, and that most of what has been reported In Sharia law, commands are obligatory and prohibitions are prohibitions.

Praise be to God, Lord of the worlds, and the best blessings and peace be upon our master Muhammad and his good and pure family, and peace be upon him.As for after:The trick or the tricks are considered one of the matters related to the new contemporary jurisprudential rulings, as Prince Al-San’ani (may God have mercy on him) said: It is a word that has two meanings, considering the reality. He said, a trick that requires achieving the intention of the law and saving what it wants, such as ridding the oppressed from the hand of the oppressor by turning to that, helping religion, relieving the anxious, and nullifying falsehood. And fulfilling the right. Every trick that a person uses to prevent injustice from himself, a Muslim, or a covenant, or to fulfill a right or ward off an invalidity, is one of the most beneficial and righteous ways of goodness.And tricks are a phrase of tricks, which are cleverness and good vision, and what is meant here is what is a legitimate savior for someone who is afflicted with a religious incident, and because the savior from this cannot be realized except through cleverness and good eyesight, the word trick is given to it.The tricks are divided into three sections:Forbidden tricks, permissible tricks, and different tricks. There are two directions that scholars have taken in their division of tricksThe first direction: dividing it based on the goal achieved by the trick. The second direction: dividing it based on the goal and the means that lead to this goal.The scholars differed regarding the ruling on the third category of tricks that we mentioned, based on two opinions:The first opinion: prohibiting tricks, which is the opinion of the Malikis and Hanbalis. The second opinion: The permissibility of tricks, which is the opinion of the Hanafi, Shafi’i, Imami and Zahiri schools. The reason for the difference between them is their difference from the people of Muqtabbar regarding the forms, wording, or meanings of contracts.

It is known that (Mushaf of Medina) is the most famous and famous Mushaf in the modern era .It included symbols to know the location of the endowment and the type of endowment. The approach of the scientific committee that supervised its issuance was described as consistent, But scientific investigation indicates that this description is incorrect. Committee relied on (Mushaf of Egypt). So They kept most of what was in it; But They changed some symbols. By comparison between the three editions it becomes clear that (Mushaf of Medina) committee made changes in the symbols of the endowment. But it did not aim for comprehensive change, according to a steady approach. Because it does not follow the scientific foundations that guarantee describing the method as consistent

Praise be to God for what He has bestowed, and to Him is thanksgiving for what He has inspired, and praise for what He has presented of all the blessings He has begun, and the fullness of the blessings He has bestowed, and the completion of those who have endowed them, and prayers and peace be upon the best of all creation and his pure family.As for after:The word “revelation” is one of the important words that scholars of Qur’anic sciences and interpretation have dealt with with deep research and study in order to find out its meanings and connotations first, and then to know the great role of this word and its various forms in understanding the divine purpose. The study aimed to explain the nature, form and circumstances of the process of communication between heaven and earth through revelation. In her study, the researcher relied on the inductive and analytical approaches, and the most prominent results of the research were:1- Revelation is the spirit of the Qur’anic text. Without that spirit, the Qur’an would not exist in revelation, language, or sound.2- Revelation is linked to the downloading of the Qur’anic text from heaven to earth. Rather, it has a central value in the communication process because the lack of revelation means losing the only link with God.3- Considering revelation as the first and most important divine miracle directly related to man.The research required that it be divided into an introduction and five sections:The first topic: Definition of revelation.The second topic: the reality of revelation and the reality of its occurrence.The third topic: the possibility of revelation.The fourth topic: sections of revelation.The fifth topic: what is the communication mechanismAnd we ask Him, the Almighty, that this effort be pure for His honorable face, and that He place me among those who unite under the banner of Al-Furqan, and prayers and peace be upon Abi Al-Zahraa Muhammad and his good and pure family.

The research aims to study the formula of the Prophet’s command (do), an applied fundamental study in the book of'' Al-Mujtaba'' by Al-Nasa’i. This research was specialized in the formula of the command (do), which directly indicates the request for the action itself . The research examined the linguistic and terminological meanings of the words (form) and (commander), and then sought to establish the issues related to the command form . On the practical side, it was possible to study the form of the imperative (do) in several hadiths in Al-Mujtaba by Al-Nasa’i. Most of these hadiths were the subject of dispute among scholars. Some of them held it to be obligatory on its apparent meaning, and some of them held it to be desirable or permissible. This is due to a presumption that required it to be dismissed from its apparent meaning, and God knows best .

One of the most important things that all societies in the world are looking for is civil peace or peaceful coexistence between religions, sects and other denominations.The research attempted to highlight that coexistence is the will of the people of the heavenly religions and different civilizations to work in order for security and peace to prevail in the world, and so that humanity lives in an atmosphere of brotherhood and acquaintance with what is the good that prevails among all human beings without exception. Peaceful coexistence is an expression that is intended to be a creation Understanding among peoples is far from war and violence.The research also confirmed that peaceful coexistence is agreement, acceptance and moral reconciliation between people in their dealings and dealings where they are not found in the same time and place

Jurisprudence represents the basic pillar on which the religious institution was built after the end of the era of issuing the text, especially since the Imamis took this legitimacy from the occultation of their twelfth Imam (may God hasten his honorable appearance), so the jurist became the legitimate challenger to the leadership of the nation, and the clarification of its legal rulings and obligatory duties, and with this the research was active. Jurisprudence, according to a group of scholars in the past and present, took it upon themselves to follow a serious methodology to show the powers of rulings to those responsible in accordance with their objective situations. Jurisprudence was the science responsible for carrying out this task. Therefore, my approach became towards jurisprudential research within the manuscript book of Sheikh Muhammad bin Al-Hasan Al-Tusi Al-Mashhadi (may God have mercy on him). God); For a serious attempt to show something of the Imami jurisprudential heritage, to find out the jurisprudential expression of that era and the most important topics dealt with within the context of its rulings, and then shed light on the most important thematic joints - the light of the forced - in his research map within the author’s approach in his book.

The Islamic religion has a unique and significant role in enhancing and fortifying a person's determination, as well as in cultivating a successful individual who contributes much to their community. Hence, the Islamic religion serves as the foundation not only for personal development, but also for the betterment of whole societies, making it a catalyst for transforming entire families and promoting the welfare of people. Therefore, we may cultivate and nurture a generation with accurate, rational, and resilient views, who prioritise the right convictions in their conscience and innermost being. By use of these opportunities, we may cultivate a resilient person who will assume a significant position in both the industry and the Islamic community, making notable contributions in several domains, including morality and social engagement. He takes great pride in his beliefs and religion, vigorously protecting his prophets, maintaining a strong connection with his Creator and Lord, and faithfully adhering to the principles and teachings of his religion. Hence, the Holy Qur'an emphasises the purifying of the soul via monotheism, which entails believing in Allah (All-Powerful and Supreme), His scriptures, His prophets, His celestial beings, and the Day of Judgement. The esteemed Prophet Muhammad (may Allah's blessings and peace be upon him and his family) dedicated himself to promoting and reinforcing the sound doctrine in the hearts of believers, recognising its profound influence on personal development, family dynamics, and the overall well-being of societies. This topic holds significant importance in the scientific and practical aspects of religious doctrinal lessons in university education. It enables students of Islamic studies to effectively refute doubts and misconceptions. This responsibility applies to both undergraduate and graduate students, as they engage in discussions with their peers. The function of religion is crucial in imparting the pupils with a solid and accurate theology.

The subject of earning science is one of the important topics that topped the theory of knowledge in Islamic thought because it depends on gaining it on sensory perception and senses, the research is an attempt to shed light on that sensory and mental knowledge and how to obtain it and the occurrence of science in the sane and how this science was used among philosophers and thinkers in philosophical schools, It touched in the first section, which included the significance of earning science through the clarification linguistically and idiomatically when philosophers and deliberately clarified the pillars of earning science and divided to perception and ratification and showed its concept then touched in the second section to the most important opinions addressed by philosophers who clarified the earning science and divided on the directions, including following the Peripatetic school, including Al-Kindi, Al-Farabi, Ibn Sina and Ibn Rushd, where I showed the opinion of each of them, Alkindi was seeing earning sciences causal based on the cause and the cause and the section of ills on which the basis of science was arranged either for Al-Farabi was a different opinion to him where the knowledge has based on the science of logic and studied in a comprehensive spiritual research and divided into sensory and mental and intellectual

The responsibility of the person obligated is the consequent matters of Sharia imposed on him by the Islamic law, and the obligation is the legislator’s request for what constitutes a cost in terms of action or omission, and it includes the five obligatory rulings, which are: obligation, prohibition, desirable, disliked, and permissible, and these three classifications are what a rational adult is obligated to do. The one who exists in reality, and the speech of the Islamic legislator is directed to him. Puberty is considered a basic condition for correcting the expressions in prayer and its pillars, in fasting and how to perform it, in zakat and what it entails in terms of paying the due legal rights, Hajj and his ability... as the stage of puberty is considered the stage separating between the stage of no obligation and responsibility and the burdens that fall upon him. Legal rights and duties. The person obligated must bear the hardship of what is asked of him, and why is he called the person obligated to bear the obligation, and realize the perfection of what is happening in the soul in terms of reasoning with proof or information, which is one of the stages of mental development, and the eligibility in a person’s prayers due to the obligation of legitimate legal rights for him and Aliyah. It is called the age of majority.

Talk about education continues to acquire important dimensions that have had a significant impact on social reality. No one doubts that a cultural and cognitive achievement cannot be measured from its success or failure except through its social dimensions and the extent to which educational outcomes are compatible with the success of ideas and their harmony in daily life.Hence, in this research, we will review the mechanism of knowledge and the extent of its contribution or ability to activate the role of universities in Iraqi society. The mechanical view is one of the views that contributed to the development of scientific research in the West, as described by Bertrand Russell in his important book The Impact of Science on Society. We will try here to uncover this detail in order to circulate it, benefit from it, and employ it in strengthening the role of universities.The research methodology required that I divide it into an introduction, two sections, and a conclusion, as follows:The introductionThe first topic: on defining terminological knowledgeThe first requirement: the mechanics of knowledge and its foundationsThe second requirement: The scientific renaissance and its centralityThe second topic: The centrality of science in knowledge constructionThe first requirement: The importance of science in knowledge constructionThe second requirement: the connection between the mind and science and the means for thatConclusion

waqad 'ajmae aleulama' ealaa 'anah la yujad eadad kamil min kshrt linuqaad aljumeat mae aikhtilafihim fi hadi dhalik aleadadi. wamin suar dhalik alfariq 'aw altaeadud fi tahdid aleadad aladhi la buda min tahqiqih aljumeata, ma nuqil ean al'iimam alshaafieii rahimah allah fi 'akthar min thalathat 'aqwali, mae 'anah fi madhhab aljadid yuqal 'anaha liaitasih 'aqala min rubein rjlaan; lakinah qad taeadadat alaqwal eindah fi alqadim min dhahabihi.waealaa hadhih alrisalat bayan alrusum aljumrukiat liawm aljumeati, biairbieat musaliyn ealaa alqadim min almadhhab waeilajat dhalik bibadil mueazaz bi'aqwal eilmihi, walima hadhih alrisalat min nafe kabir ra'ayat 'an 'ubsiraha alnuwr bi'an 'akhdimaha wanueliha.'amaa minhaji fi althqyqi, faqad aetmdt fi altahqiq fi alnskht munfaridat yamnae euthurana ealaa nuskhat 'ukhraa lilmakhtutati, alfadayiyat 'aqtadaa alsyaqutqyym klmt 'aw jmlt 'aw hadhfaha, yamnae aistiqlal alklam alabd'u, waeazw alayat alqranyt alati warad dhikruha fi alkitab 'iilaa suariha mae dhikr raqmiha fi alhamishi, wtkhryj alahadyth alati waradat fi alkitabi, mae dhikr nasiha kamlaan fi alhamish 'iidha waradat bialmaenii 'aw ashar almwlf 'iilaa eunwaniha faqat, wezwt kula qawl dhkrh almualaf 'iilaa qayilh mae dhikr masdarihi, wa'ana lam 'atadhakar almualif alnasa wakatabt biasharat 'iilayh fani aidhkur masdarah fi alhamishi waltaerif balaelam aladhin wrd dhikruhum fi alkitab mae al'ihalt 'iilaa misdar tarajimihima, 'iirtiiyt 'an takun fi akhir alkitabi, washarh mstlhat alfarid alati waradat fi alkitabi, wfslt alqwl fi baed almsayl alati katabat laha almualifu, waiktafit bidhikr alkutub bitaqat fi qayimat dhat muhtawa faqat, waqad 'iiqtutafat nawe albahth an yufasal ealaa 'iiedad wafasl dirasi.waqad rufaet nabdhah mukhtasarah ean alshaykh 'abu bakr, euthman bin mahmud shataa, albakrii aldimyatii alshaafieii wasiratih aleilmiati, fadarasat asmah wanasbahu, walaqabahu, wakunyatahu, wanisbat alkitab 'iilayh wawafataha, thuma rafaeat altaeliq hayaatan ealaa risalatihi.

It might be challenging for many students who do not understand Arabic to grasp morphology, rhetoric, or grammar. This is due to the fact that the way these disciplines are taught relies on strict examples and students who don't apply these principles in their everyday life. The goal of this study is to connect the Arabic sciences to Qur'anic readings and their interpretations since doing so would enable students of knowledge to greatly profit from their knowledge of morphology, rhetoric, and grammar norms. The research thus seeks to demonstrate the efficacy of Qur'anic readings in helping people comprehend the principles and apply them to other Qur'anic passages. In order to assist non-Arabic speaking students in comprehending the numerous readings and how they lead to diverse meanings and components of parsing in grammar, the study will use an inductive and analytical approach. It is anticipated that it will be successful. With this approach, students get a grasp of grammatical norms and can apply them to Qur'anic passages with different interpretations. They also gain an understanding of word meanings.

Celebrities The current research aims to identify the model of Lamea Schwartz in meeting the requirements of the Arabic language subject for students of advanced sciences. For this reason, it is particularly famous at the experimental levels with the experimental and control classes. An art form was chosen from among the female students of advanced sciences (60), and it was distributed The sample was methodically applied to both groups, where a group of partnerships were conducted between both groups. The intended researcher used effective statistical methods in analyzing the data, and after applying the experiment, the study concluded the following:1. Using the Schwartz model in teaching a subject has an impact on raising the achievement level of female students.2. Compare the comparison between the Schwartz model and the model of learning that wants to think for a middle school student.3 - We recommend to the Director General of an elite number of the Ministry of Education to establish innovative innovations to empower skills and schools using the (Schwartz) model and how to develop creative clarifications for innovators.

This research aims to reveal the eloquence of the problematic style of cunning words in examples of the stories of the prophets, and its stylistic characteristics in terms of concept and significance, answering the following two questions:- What is meant by deception if attributed to God?- What is the rhetorical value and the argumentative effect of the cunning words mentioned in the Holy Qur’an? I called it “The Rhetoric of the Problematic Style in the Words of Cunning: Examples of Stories of the Prophets.” I dealt with the theoretical section. The concept of cunning linguistically and idiomatically. Cunning and its connotations in the Qur’an, and problematic language and terminology. Then cunning and its connotations in examples of the stories of the prophets. And the stylistic connotations and the models that bears to reveal the rhetorical features of the problematic method, Therefore, how the Holy Qur’an is unique in a clear semantic approach regarding the use of these utterances. Clarifying the external and internal characteristics of them, knowing the stylistic, argumentative, and rhetorical aspects of these words according to their various uses.Accordingly, we will try in this research to invest rhetorical and argumentative knowledge in the approach of the Qur’anic text in terms of cunning in selected models from the stories of the prophets. Through this plan, we aim to unveil some aspects of this subject worthy of study and analysis.

Maqama is one of the literary arts that took on a large space and wide resonance when it appeared. People were preoccupied with it and dazzled them until it became its own seat where people gathered to hear that imaginary story that occupied their minds as it transported them in its imaginary world to worlds in which it dragged them to listen to its narrator or its author. It tells them the stories of its characters under names they are familiar with, but they do not exist on the ground in reality, so this art has its authors, through whose hands the establishment takes on the realm of preaching and guidance at times, and sarcasm and disdain of the situation in a hidden way at other times, and all of that permeates its fun and interesting style that attracts attention. To him, as long as the medium adopted by the Maqama is language, it must invest all its productive energies, its literary arts, and its various sciences. Rhetoric was the science upon which the writers of the Maqama relied, so they employed various methods in it, including metonymy, the subject of our research.

The emergence of surrealism represented a crossroads in the path of international art and literature. This movement worked with all its might to demolish all ready-made traditional templates and call for new, strange, unrealistic, and unfamiliar forms. Its primary concern was revolution and rebellion against everything. Art, literature, poetry, religion, society and its traditions, and above all, they stood against war and its absurdity.Many writers have been influenced by it since its inception until this moment, one of whom was the poet Abdel Hussein Faraj. In this research, I worked to clarify the spirit of surrealism and its representations in his flash poem, and how much this movement influenced him and the extent to which its ideas penetrated his poetic forms, and explained how he used its concepts. In his texts.This research came in two parts, the first was a theoretical framework in which I presented the beginning of the emergence of the secret movement and its most prominent features, with a brief presentation of the most prominent figures of this school and its founders, Then, I explored the concept of "flash poetry" in language and terminology, highlighting its most prominent features. In the second section, I examined the manifestations of surrealism in Abdul Hussein Faraj's flash poetry, discussing its key characteristics and ideas in his poetic works.

The story of Prophet Yusuf, peace be upon him - is one of the stories that produced multiple forms of dialogues and various intertextual interactions. This may be due to the completeness of the narrative elements in it, or to its intense presence of emotion and reactions, and to the exciting and stimulating aspects contained in this story, so it was a source of temptation for writers and artists, so they retold this story through multiple mediums, including the written: novel and historical biographies, as well as visual: television and cinema.The idea of comparing the different narratives that transformed the story of the Prophet Yusuf into a new narrative medium came about, because transforming it means that a new interpretation will be generated from this transformation, and it will have an impact on the original story, and in the two discourses: the narrative and the mediator, and the narrative medium also has an impact on the story. Therefore, this research aims to explore the techniques of temporal paradox, especially in each medium that retold the same story, taking a comparative narrative approach to analysis and comparison to reach solutions to the problem posed by this research. In these methodological details, we rely on the narrative vision imposed by the actions of the French critic Gérard Genet. Through this, we try to answer systematic questions related to the temporal paradoxes between the texts and the studied media represented by two types: the script: Youssef and Zuleikha (2003) by "Abdulrahman Jami" , and "I, Yusuf" by Ayman Al-Atoum and the Egyptian television series "There is no god but Allah" directed by Ahmed Tantawi in 1986, and the Iranian series (Yusuf Al-Siddiq) (2009) directed by Faraj Allah Shahrour. The most important finding of the research is that there is a difference in the opening and conclusion of each narrative medium. Each medium focused on its idea and message, which invested the story to communicate it, and since the narrative time was linked to the events, the order of events from anticipation and retrieval varied between the mediums, and the disparity was not absurd, but rather it expressed certain connotations in each medium. It was noted that there was a difference in adding events or deleting others, which led to some differences in the characters of the story, and an agreement in the major events of the story and the main characters.

In this research, we discuss the effectiveness of sad words in elegiac love poetry in ancient Arabic literature. The expressions of sorrow varied in these elegiac love poems, dominating the poetic mourning with varying degrees and employing them in harmony with the textual context in which they were placed. We concluded that there are four words that formed the dominance and predominant presence in these poems among other words. These words are tear, weeping, death, and sorrow. We focused on clarifying their linguistic meanings and their utilization by these poets in their different literary eras. Through the artistic analysis of these texts, we elucidated the difference in directing the expression among these poets, each according to their emotional and sentimental experience. We also highlighted the distinctions between these words in lexicographical significance. While tears indicate silent weeping, we find the harmony of expression and vocal meaning in the word weeping in the examined texts. Additionally, the word sorrow and its extensive connotations, referring to grief and indicating the barren land unsuitable for cultivation, contributed to a poetic structure in some of the examined texts.

The structural approaches have surpassed contextual approaches that connect the text to its externalities, whether through linking it to its author or to the social, political, and historical circumstances surrounding it. Therefore, structural approaches originate from within the text and return to it. This trend began with structuralists who considered the text a closed structure while not denying the role of external factors in its production. However, the task of uncovering these factors falls to sociologists, psychologists, and historians, while literary critics focus on revealing its smaller components and the dynamics of the text, as well as the relationships between its elements.Since discourse analysis is one of these structural approaches, our research paper examines its procedures through speech acts and the contents of speech. Speech act theory is considered one of the most important foundations upon which linguistic studies were built, whether with its founder, Austin, or his student, Searle. Additionally, the contents of speech stem from our intention, often implying more than what is explicitly stated, which leads the speaker to implicit meanings, driven by political reasons or societal taboos.The aim of this intervention is to uncover the manifestations of these theoretical propositions in a Quranic context through an applied approach to the dialogue of Noah (peace be upon him) with his people in Surah "Ash-Shu'ara" (The Poets).

Despite the many studies on the poetry of yarn in the Umayyad era, both frank and theological study, analysis and presentation, whether the phenomenon or its causes and Ohn owners of technical and methodological and objective; however, this intervention paper confirms that the manifestations of barbarism prevailed language of hair spinning did not pay attention to specialists in the literature of the Umayyad era The linguistic features will be characterized by linguistic features, including the ease of language and approach to the language of daily life as well as the enrichment of the lexicon of the vocabulary in terms of use in the language of other purposes, which confirms that each purpose and its characteristics and vocabulary and that this reading will show that these aspects specific environment specific This study will focus on studying the following manifestations of violence:- What is Hijaz- Endowment on distraction- Facilitate Hamza The research will produce several important results that will try to illuminate some aspects of the language of this phenomenon that occupied the scholars and researchers.

Language is the eternal means of communication between members of society, hence its importance to scholars and researchers, ancient and modern, and it was the starting point for the emergence of a group of theories in the rhetorical and deliberative lesson until the imperative of deliberative dialogue emerged through this rhetorical interaction, which built the basis of its communication on the principle of the theory of cooperation, which arranges the process of communication. Interpretation during the phrase’s departure from its literal meaning to its metaphorical meaning leads to the emergence of ritual obligations that Paul Grice said occur when one of the rules that fall within the principle of cooperation is violated. Hence, the aim of the research was to interrogate Abdul Hamid Al-Kateb’s message that he addressed to the writers and to show the linguistic characteristics. And the purposes for which it was written.

The intellectual and cultural references in the pre-Islamic poem are considered ways of proving the pre-Islamic poet to express his abilities to assert himself, that he is the possessor of thought and will that is self-sufficient without the need for anyone to guide her in the paths of her poetic thinking, which she formulates in a way that is consistent with the visions and aspirations in which the pre-Islamic poet believes, and the features of The personality of the pre-Islamic poet is expressed through what comes from the passive self, which in its complex formations has an objective framework that has its own timing. To put the frequent emotional resurgence in giving poetry the syndrome of revealing the depths of the self and unlocking its secrets, that self framed by the tendencies of human experience. As an integral part of the formation of the self, the poet’s language returns to the meaning achieved by the connotation of emotion. Culture and ideas are the moral essence that the pre-Islamic poet believed in, and through it he was able to exercise his poetic creativity, in order to reveal his psychological being and his intellectual contents, which is an attempt to consolidate the relationship Which constitutes the text. The pre-Islamic poet lived his reality with all its impressions and details, which made him master of it. This is because life is an effect and a response, and on the basis of that, the pre-Islamic poet, in his cultural references, could build sensory images, in which he appeared to be a successful speaker of himself in the significance of presence and absence.

When textual practice evokes a place, it is based on creating mental and imaginative images that are absent from the sensory dimension of the place, and reshaping it in dimensions related to the creator’s focus of the sensory image of the place in a creative structure.“Therefore, the interaction of places at their imagined level is considered an essential component of textual practice with its artistic visions, aesthetic data, and semantic extensions. Conceiving this interaction in the context of its textual employment requires taking into account the overlap between its real and imagined dimensions in reference to its movement, especially when it comes to the matter. “With a special type of writing represented in travel literature, which by definition is considered a kind of autobiography.”The blogs of travel literature in the ancient Arab heritage are one of the blogs that are problematic in naturalization. While some saw them as mere geographical documentation of personal observations, others saw them as blogs “with social and political data about a specific period.”Some of them were confused and did not differentiate between the journey, the message, the restriction, the composition, the memorandum, and the classificationDespite the different approaches to the blogs of Arab travelers - and they are few - they did not explore - except what is rare - their narrative structure, which is a clearly prominent structure in these texts, whether it was intended for its own sake or otherwise.Despite the openness of the nomadic text to immanent texts in Arabic blogs, this text retains its own structure that distinguishes it from other Arabic blogs and gives it its distinctive character.In the travelogue text, the traveler tries to perceive reality from his point of view, that is, through his perception of the external world, not as it is on the outside, but as it sees it with his own eyes, as he is a writer and storyteller in addition to being a traveler. He also tries - at the same time - to build a harmonious perception of the world. He is able to explain the natural and unnatural phenomena that he sees on his real journey and which he often recounts later in his blog, which is not at all free from imagination. Just like any creative and literary work.The travel text worked on combining the geographical function with the literary function. The presence of the geographer was not separate from the presence of the literary; The place, with its geographical structure, turns the work of the traveler into a student of geography. However, in order for the traveling writer not to become immersed in geography, he resorts to his literary work, and in his view the geography merges with the literary in narrative and description. Indeed, in many cases, the matter is not devoid of approaching the geographical name with suggestions of the predicates of the meaning that the name carries, and there is no clearer evidence of this in Ibn Jubayr’s journey than his description of Harran and Ras al-Ain.In this research paper, we attempt to reveal the structure of place in the travel text through the narration of Ibn Jubayr on his famous journey, the literary nature of this spatial representation narratively, and the functional relationships while it is geographical and what is literary.

The human language is the advantage of the human being and is ahead of all other expressive means, which made speech a human authority until this language begged for lying to consolidate its authority. Despite all this importance, lying did not receive linguistic attention in the Arabic field. then, the research pointed out that truth is not the nemisis of lying. By highlighting the language and body of the liar, and shedding light on the creative or beneficial lie that the East and West agreed to justify when they spoke of a noble lie. this study focused on prominent scholars, philosophers, and great poets who influenced. the discussion of lying and did not solve its problem of which was solved by the Supreme Book, al-Qur'an al-kareem.

Modern critical studies are considered one of the most important studies that have been and continue to be the focus of attention of many critics and researchers. Language and meaning are perhaps the two most prominent terms that have appeared in the critical arena. There are many scholars who have addressed this phenomenon by talking about it and revealing its content. From this standpoint, our research began by talking about The two most important critical terms are language and meaning and their study by the academic critic Wadih Taha Al-Najm, who referred in this to the writings of Al-Jahiz (255 AH). The reason that called for this study was to examine the culture of the Abbasid society of those who had professions, crafts, and the language circulating in that era through the style that Al-Jahiz described. In his narratives and texts at that time, This results in coming up with a general idea that boils down to how the Arabic language is used and performed by the general public and those in particular, and revealing their methods of speech and the words through which they express the meaning that exists in their souls.

Margin is one of the terms that have become common in postmodern critical studies and among the terms of cultural studies. In this intervention, the two researchers attempt to link the term postmodernism to the ancient Arab heritage by tracing the traditional sources that included writing in the margin. This intervention resulted in defining the margin in language and terminology and tracing it in cultural studies, and then tracing the literature. The subject of the margin has varied according to the diversity of the sources. The two researchers found writing in the social class margin, and they found writing about tramps, thieves, singers, stingy people, parasites, fools, scumbags and many others, and the religious margin, so we stopped at the Kharijites, as well as with regard to the types of margins from other classes. The two researchers will arrive at results that they will present in Conclusion of the study. The most important point that can be said here is that these compositions have preserved for us exciting news, provided important information, and preserved for us creative literary texts that we would not have been able to monitor had it not been for those compositions in an area far from the sphere of attention of political authority and therefore far from the centrality of critical interest and literary choices. Linguistic citations, etc.

In this research, the researchers aim to shed light on the self and the other in the Sufi experience. Andalusia has been known throughout its long centuries for many artistic phenomena that undoubtedly contributed to defining and enriching its contents, and one of these phenomena is Sufism. Poetry and Sufism are two close fields in one world, which is the world of the spirit hidden behind the world of reality. Sufism is one of the achievements of human thought that links it to various knowledge in a comprehensive manner. The Sufi experience and the poetic experience alike are in reality a life and emotional psychological experience that reveals the reality of life. The daily life and the feelings that crystallized from it in the poet’s conscience and a statement of the extent of the effectiveness of the ego and the other in this poetry. I attribute this to the poetic experience and the revelation of the accompanying manifestations that resulted that helped to realize this ego and its impact on the other through divine love, Sufi wine, nature, society, symbol and its effectiveness in expressing this. The other.

References are considered a post-modernist term that is concerned with revealing the cultural accumulation of the authors of creative texts and religious references, one of those cultural levels that constitute, as a whole, the culture of creative people with their various orientations. This research is a modest attempt to reveal the religious references of the Umayyad ghazal poem, and to reveal the religious stock of the poet as he employs quotation. Religious in his poetry to express his poetic experience As the study used to present concepts for the terms that appear in the research, the two researchers will therefore provide a conceptual framework for the term reference and reference as terms that open up to broad fields of knowledge with all their religious, literary and social names. The poets sought to employ religious symbols as the most influential in the literary text, to exercise their presence in all their forms. different

This research was conducted in the Arabic Language Department/College of Education/Al-Qadisiyah University, and aimed to identify the effectiveness of a proposed strategy based on cognitive criticism in developing the skills of analyzing literary texts among students of the Arabic Language Department in the Colleges of Education. The research followed the experimental method and relied on a controlled experimental design partial. It is an experimental and control group design with a post-test. The researchers randomly selected two divisions of the department as the experimental group, a sample of (110) students, and the other two divisions as the control group of fourth-grade students. The researchers rewarded the students of the two research groups on some variables, and prepared a strategic tool, cognitive criticism, which is a test that measures the students’ ability to analyze literary texts, as it included (20) multiple-choice items and four essay questions. After analyzing the data, the researchers concluded the following: There is a statistically significant difference between the average scores of the students of the two research groups in cognitive criticism in the post-test in favor of the experimental group at a significance level (0.05).

The research studies the short story collection “Races,” the title of which refers directly to the term “race” or “ethnology,” the science founded by Western thinkers to study the heritage, cultures, and natures of primitive peoples or ancient civilizations. In my narrative analysis, I sense the idea that social and cultural effects are not reflected in the mirror of literature, including the story theory. Directly, stylization enters the “paradox of narrative formation” as a mediator between them, which requires a symbolic and aesthetic appreciation of those effects. Thus, the relationship between stories and cultural meaning is one of accumulation of interpretations between the two specializations.

Prophetic praise is an art of poetry propagated by Sufism. It is a form of expression of religious emotions, and a chapter of high literature that can only come from hearts full of honesty and sincerity. Al-Burai is one of the most important poets of Yemen who lived in the eighth century AH, and he presented to us poems that reflect his poetic ability in Various topics, but the Sufi trend was the one that prevailed in his poems, represented by the prophetic praises that he composed for the most prominent human figure, the Prophet Muhammad (peace and blessings be upon him). Therefore, we decided to study this important poetic purpose in his collections and find out the meanings and ideas that he included in his poems. Poets have relied on Prophetic praise for the Prophet’s biography in explaining the virtues that were specific to the Messenger Muhammad (peace and blessings be upon him). Al-Bura’i was not the only poet or the first to praise the person of the Messenger Muhammad (peace and blessings be upon him). Rather, Ka’b ibn Zuhair, Hassan ibn Thabit, and other poets of the Islamic era preceded him, but Focusing on the praises of Al-Burai because the poet is one of the Sufi poets of Yemen, it remains to note that the prophetic praises did not stop at the borders of that era, but rather continued to this day despite the absence of the one praised.

The change of meaning takes various forms, including the alteration of meaning through specification, the transformation of meaning through expansion, and the shift of meaning to another unrelated concept. The first type of change can be considered a form of semantic evolution, as is the second. However, the third type carries little resemblance to the original meaning derived from it, and each will be explained separately. In this study, we do not delve into the shifts in meaning in customs, religious contexts, and similar areas. Instead, we have opted for a division we mentioned earlier. The reason for choosing this division is its closer alignment with language compared to other classifications. We present it with regards to terms such as Islamic terminology, Sufism, and other expressions used by scholars. We will explore how meaning changes in these terms through specification, expansion, or transitioning to a closely related concept. It is worth noting that in this study, we will follow the classification chosen by the French linguist Joseph Vendryes, and the linguist Stephen Ullmann in his book 'Words and Their Use' as well as the one selected by Ahmed Mukhtar Omar in his work on the forms of semantic change.

Al-Farra’ is one of the most prominent scholars of grammar, interpretation, and language, and many books contain his opinions, and “The Parsing of Thirty Surahs from the Holy Qur’an” is one of these books, and in this book the author’s influence by Al-Farra’ is clearly evident, as he is the scholar most mentioned in this book among the other scholars. Al-Farra’s opinions varied in various linguistic sciences, including: Qur’anic readings, lexical issues, Arabic languages, morphological issues, grammatical issues, and phonetic issues. There were opinions mentioned by Ibn Khalawayh to Al-Farra’ that were not linguistic, but were in news and biographies, and they are outside the framework of this study. ; So I didn't take it. It is worth noting that the scholar Ibn Khalawayh, the author of the aforementioned book, has several works that dealt with the parsing of the Qur’an, including the one in which Ibn Khalawayh expressed the seven readings, explaining them and explaining the reason for their occurrence and effect on parsing, as it is no secret to the student of the Arabic language and the Holy Qur’an, especially that the readings may be affected by dialects and this. Influence is an important reason for the change in parsing. It is no secret to scholars that the Hijaz dialect and their position on (ma) and how they deal with it greatly affect its parsing in the Holy Qur’an.

Prose poems occupied a wide area of interest among researchers and critics, especially in the recent times of the twentieth century, when more than one study appeared that dealt with issues and topics related to analyzing the prose poem and revealing its meanings, which called for the importance of considering and explaining the poems of the prose text. The poet Munther Abdel-Harr was chosen. To be the living example in our research to identify these types of poems and analyze them according to semantic and pictorial criteria that rely on the art of metaphor and simile and their pillars. Drawing illustrative tables showing the frequency of these arts in the poet’s poems and how he deals with building the semantic image of meaning. And to come up with a final result, the results of which are an explanation of the method of drafting the prose poem written by the poet Munther Abdel-Harr, and how the rhetorical and semantic arts influence the recipient of the prose poem through analyzing the verses of the poems in a manner that depends on explaining the meaning of the poetic sentences in which the simile or metaphorical image appears.

The coercive circumstances that the writer goes through and the change of place and time make him take ways to overcome these circumstances, so his production is in two directions (the apparent production - the implicit production), so he resorts to summonings from the past heritage, whether this summoning is of religious, historical or political figures, so his summoning is according to two principles. (Forcible/compulsive summons) when he is under threat, whether it is a physical or material threat or (spontaneous/voluntary summons), then his summons will be of its own accord.In terms of the historical summons that Saed sought to attract, he was initiated by name and the purpose of these summons was to reach closeness to the authority and gain gains.There were references to two types of summons (religious and historical). In terms of religious summons, Sa’id played the string of the Caliph because his roots were Arab. So there are commonalities between him and the Caliph, which made it easier for him to win the heart of the Caliph.

A group of critical terms were introduced by modern studies. They were used in the novel within the narrative structure. Personifications have been major elements in forming the narrative images that were based on the figurative formations, within their boundaries that were open to the old as well as the new production of rhetoric. The image formation in an Arabic simile leads to the creation of an image in the recipient’s mind. The modern concepts of the simile structure, such as paradox and icons, work on the different figurative formation that is based on paradox within the whole formation of the linguistic narrative construction.When talking about the narrative icons, it is necessary to identify the work of the women novelists in the field of narration and the crystallization of modern ideology within the internal engineering of the text. Some of them followed the common system in the figurative structure and narrative transformations, whereas others used the investment factor of a modern structure, such as the temporal and spatial shifts that were employed according to their relations to the major or secondary characters. The internal narrative structure, however, was depicted on the basis of linguistic figurative paradoxes. Others relied on cultural perceptions based on the paradox between reality and the social and cultural structure. Other ones, however, took from the homeland and alienation, the natural field for engineering paradox.The limitation of the study is temporal and it is limited between the years 2003-2020. The study investigates the period of transformation in the narrative structure within the Iraqi ideological transformation which was subjected to the political regimes. Since the change of the regime, therefore, the women novels have moved towards global openness of the novel. As a result, the narrative structure and employment of the mechanisms that constitute it have changed. Specifically, after 2007, there has been a period of women writing explosion with the emergence of the feminist movement among the Arabs, which has been influenced by social media. This research paper aims at investigating personification in Iraqi women novels.

The research aims to investigate the impact of the hexagonal dimensions strategy on literary achievement among fourth-grade female students. To achieve this goal, the researcher formulated the null hypothesis as follows: "There is no statistically significant difference in the mean scores of academic achievement between the experimental group students studying literature and texts using the hexagonal dimensions strategy, and the control group students studying the same material using the conventional method in the achievement test." The researcher considers several variables to reward the research groups, including chronological age in months, previous academic grades in Arabic (third-grade average), parental educational attainment, and Raven's intelligence test. The researcher identifies the scientific topics related to the literary material for the first semester of the academic year 2023/2024, totaling seven topics. Based on the research results, the researcher draws several conclusions, one of which is that teaching using the hexagonal dimensions strategy has an impact on literary achievement among fourth-grade female students. The hexagonal dimensions strategy places the student at the center of the educational process, aligning with modern teaching trends.

Elegy was widespread in the poetry of the Umayyad era as a result of the turbulent political conditions at the time, the attempt to seize power, and the turmoil of tribal conflicts, which led to the outbreak of wars and battles between the Muslims themselves. This led to the emergence of the elegiac poem in this era, and by reading the Umayyad elegiac poetic texts it was clear that they contained dualities between them. Antithesis. Among these dualities is the duality (patience and alarm), and in this research the researcher tried to examine them and analyze the appropriate poetic texts. At the conclusion of the research, the researcher concluded that the stimuli for this duality ranged between social values and the Islamic spirit.