Kufa Journal of Arts

The opinions of grammarians, interpreters of the Qur’an, and its interpreters differed regarding the parsing of “any” in the Almighty’s saying: ﭽﮁﮂﮃﮄﮅﭼMaryam/69. Accordingly, their statements varied in type and interpretation of the verse. The researcher sought to trace the transmitted readings of the verse, and mentioned who read each reading mentioned in it. The research followed the topic to explain the difference that Sibawayh mentioned in his book, and its development, and then investigated every parsing mentioned in it.Every directive was put forward. The research was not limited to this, but went beyond mentioning the weak points that were mentioned and can be responded to for every opinion. The research concluded that Sibawayh’s opinion, according to which “any” in the verse is an object, is built in the accusative position of the most accurate opinions and closest to the spirit of the verse, so the Basrans adopted it, and their opinion that was attributed to them and was presented in their name when talking about the dispute between the Basrans and the Kufans became dependent on it. Therefore, he was the focus of attention of the investigators who came after that.

The term poetic experience is new in modern Arab criticism, although its content is known in our old criticism. Critics have agreed that life experience is the basis of poetic experience, and they have also agreed that the source of successful experience is the soul when it interacts with the event, and the poet formulates it in the form of a poem, through language, image and rhythm.

His poems constitute an addition and uniqueness in the Iraqi and Arab poetic experience in an atmosphere charged with nostalgia, love and freedom. Al-Sayegh's poems revolve around not stopping at dream signals, but rather glow to ascend to unfamiliar horizons.

In conclusion, this article seeks, based on the descriptive-analytical approach, to uncover the experience of the Iraqi poet Adnan Al-Sayegh and to search for his objective trends on which the poet relied in expressing his position towards emotional, political and social issues.

Political discourse analysis has an important place in the media circles, especially in the field of news editing and news reports, as it is intended to clarify the specific events related to communications, and to form and change political discourse systems. To analyze texts and discourse events to reach discourse systems and social systems, texts and events must be studied within the political and social fields, relying on cultural information and written speech in political discourse. From this standpoint, the current research attempts, through the descriptive-analytical approach, to shed light on one of the methods of Western agencies in editing news reports, and to present some observations that the British news agency "Reuters" employed within its discourse when narrating current events in Iraq. The research concludes that the editor affiliated with Western media policies tries to impose the political discourse of his institution on the addressee by presenting some clear and implicit messages that he weaves within the fabric of the report or news

We can conclude from all of the above to a set of results or opinions, the most important of which are:

Al-Rifai confirms that we cannot update religious thinking in Islam except by getting rid of the inherited theological systems in which there is confusion and ambiguity between God and the human perception of God, between the sacred and the human perception of the sacred.

The concept of the sacred is broad to include many meanings, and its definitions vary in a way that makes it difficult to grasp a single meaning for it. The sacred may be known in contrast to the worldly, or known as the opposite of the profane, and it may be known as what is related to religion and its symbols and expressions. The sacred is linked to what is religious in many of its models and fields, but sometimes the sacred has a field outside religion in its common and familiar concept, because it is also linked to the nature of societies and their limits in it. We can say: Everything that we give a value dimension that goes beyond our existence as humans is "sacred" in some way.

Al-Rifai provides a concept of religion that we can know things by their functions, and thus we can know religion by its function. The function of religion is to produce meaning and religion illuminates what is dark in our lives and reveals the beauty in things.

According to Al-Rifai, religion in its correct original form is what gives man meaning to his life and behavior, but this meaning disappears with the dominance of ideologies that politicize religion according to their desires and divert it from its basic function, which is to give the human being meaning to his life and existence.

Religious modernization here, according to Al-Rifai's opinion, does not occur through issuing a set of fatwas and opinions, but rather the process of modernization must start from a position that extends to the infrastructure and basic structures and the roots and sources and sources of inspiration from which the concepts of belief are nourished. This process can be called a process of renewal or modernization, whether it is a theological, jurisprudential or fundamentalist modernization.

For this reason, heritage must be studied and its dimensions must be known, and we must not take it as it is and consider it something sacred. This is contrary to the call of the predecessors, which applies heritage as it is and applies it to contemporary life. This is something wrong and cannot happen because it makes us feel alienated from the present.

Al-Rifai confirms that there is no way to modernize religious thought and transcend traditional theologies, except by employing the current data of human sciences and knowledge in studying religious heritage, penetrating its orbits and the alienation of its components and dismantling its elements, either the absence of a critical position towards heritage and the prevalence of historical loyalty and the dominance of the state of reverence for everything related to the past and the inability to perceive the constraints in the heritage.

The study of the history of the Maghreb, in its various stages, has been of great importance to a number of researchers, due to the important events in their history that have affected and been affected by the course of their social, economic and political lives of the countries at the level of the general condition of the population with its various social classes. Despite the interest, study and scrutiny that these states that were established in the Maghreb in general and in Africa in particular, especially the Hafsid state that lasted for three and a half centuries, received to highlight their political, economic and cultural role in this part of the Islamic world, some of its aspects, especially the social aspect, still lack interest and study. This fact constituted the goal and importance of choosing the topic, in addition to the lack of academic research specializing in studying the impact of family conflicts between their rulers and the impact of those conflicts on society, as well as the impact of famines and natural disasters that the Hafsid society was exposed to. The nature of the research required that there be an introduction, conclusion and a list of sources and references in the margins of the research.

This research is an attempt to benefit from the understanding of the ancients of the term alongside the moderns, showing the efforts of our scholars in this field, the most famous of whom is Abdul Qaher Al-Jurjani.

They had points of view on this subject; their old opinions and judgments were imprinted on the poets, and their view tended towards the clarity of the metaphorical image, so they rejected any attempt at renewal and took a firm position on Abu Tammam's metaphorical images because they deviated from this clear path that they paved for the metaphor.

In addition to that, the research dealt with the contemporary view of the metaphor that moved away from those old theories. And showed the metaphor a new face, replacing the reciprocal theory, which is the transfer of the word from one environment to another; to the interactive view that does not divide the metaphorical image, but rather looks at the final product that produced the interaction between the parties of the metaphor to generate a third party that has the ability to suggest a new meaning.

The current study aims to identify:

1. Self-regulation among students of the College of Education in general.

2. Significance of differences in self-regulation between male and female students.

3. Significance of predicting academic achievement from self-regulation among students of the College of Education in general.

In order to achieve the objectives of the study, a self-regulation scale was constructed consisting of 32 paragraphs with five measurement alternatives according to the Likert method, which provides validity through the evaluation of a committee of specialized arbitrators, and reliability using the Cronbach's alpha method, which amounted to (0.874).

The results showed the presence of self-regulation among the sample of students in general, and the absence of statistically significant differences between male and female students, and the inability of the self-regulation variable to predict academic achievement, and there is no correlation between self-regulation and the students' academic average; The study concluded with a set of conclusions and recommendations.

The current research aims to evaluate the continuing education courses programs for biology teachers in secondary school.

The current research is limited to biology teachers in secondary school for the academic year 2015-2016.

The research community was determined to include biology teachers in secondary school affiliated to the General Directorate of Education in Najaf for the academic year (2015-2016), numbering (347) male and female teachers specializing in life sciences. After the research community was selected, the research sample was randomly selected, which should be representative of the community, and it amounted to (67) male and female teachers.

To achieve the research goal, it was required to build and prepare an appropriate tool that included (5) five magazines: time, organization, training program vocabulary, professional aspect, academic aspect, and human development. It consisted of (28) paragraphs and the answer alternatives were (agree, somewhat agree, disagree).

The results showed that the continuing education courses programs did not focus on issues related to human development and sustainable development. The instability of curricula and curricula clearly affected the academic and professional efficiency of teachers.

The research reached the following results:

_ The ancient linguists before the contemporary ones were aware of the necessity of referring to the contextual significance to determine the meaning, and that the words, structures and text after that are not understood accurately unless they are linked to the context, and this is evidence that the context is the environment that affects the meanings of the words and structures, so if the words are transferred to another environment, that is, another context, they lead to other meanings, and this requires the one who undertakes to analyze the text to link the text particles to the context to reach the speaker's intention.

_ The context has the greatest impact on choosing words or formulas over others. What explains this choice is a special meaning and a special function for this word or formula required by the context. The Holy Quran was precise in its choices, because if we replaced one word with another, the new word would not be able to perform the meaning and function that the original word performed, and would not be able to achieve the harmony that the first one achieved with the context in which it appeared. This is what prompted Arabic scholars to deny complete synonymy and allow quasi-synonymy.

- The researcher in the Quranic text finds that the text is coherent to the point of miraculousness, as if it were links connected to each other, and threads that formed a tight fabric. The Quranic meaning is not revealed in the best way except by taking into account the context, and searching for its internal relationships, and the relationships of the text with the circumstances surrounding it, i.e. what is called (linguistic context) and (context of the situation).

- Some scholars thought that there was a repetition of some Quranic stories, but studying these stories in light of the context reveals that each story came in the most appropriate place for it, and that its presence in a specific surah contributes to achieving the main purpose that the surah seeks, in addition to the suitability of the style in which the story is presented to the general context in which it was mentioned.

- The phenomenon of similar contexts - which most scholars called repetition - is common in the Quranic text, especially the similarity of the scenes of the stories, which prompts the recipient to interact intellectually with the events, and prompts him to search for the secret of this closeness, and he finds that the similarity is in form without content; because the occurrence of those scenes in a specific surah leads to purposes and goals other than those intended in another surah.

- In order to reach an accurate understanding of the similar contexts in the Quranic text, it is necessary to take into consideration the state of the speaker and the addressee, the subject of the speech, its purpose, and knowledge of the situation or the circumstances surrounding the text, in addition to studying the linguistic context of the text in a precise and in-depth study to reach what can be reached of secrets by contemplating it to know what distinguishes each of the similar contexts with what it contains of semantic dimensions.

- The research showed after analyzing the verses whose contexts were similar that although they agreed in some of their meanings and some of their vocabulary, they differed in some others, which gives them the characteristic of diversity and denies them the characteristic of repetition; because they came each time following their context and achieving their purposes, since what each verse is unique in that is not mentioned in others has a special significance that distinguishes it from other meanings, and these meanings were organized through differences indicated by the context.

The Badhanj is one of the cooling devices that dates back to Persian origin. It appeared in the Arab Islamic countries in the Abbasid era. It was designed with wonderful engineering methods that surpassed its time, which indicated the future visions that Muslims enjoyed at that time.

In addition, this device had a tangible advantage on the environmental level, as it added an architectural civilizational imprint characterized by precision and high taste, as it aimed to introduce air to all aspects of buildings and to various heights.

The nature of the study required dividing it into an introduction, two chapters, and a conclusion.

The first chapter: was entitled The concept of Badhanj and its impact on Islamic civilization, and it included a number of paragraphs, including: Industry in the Islamic era, Badhanj: its concept and historical roots, its components, and its mechanism of action.

The second chapter: I discussed Badhanj in historical, literary, and medical novels.

I relied on a number of sources, most notably: the book (Al-I’lan bi-Ahkam al-Bayan) by Abu Abdullah Muhammad ibn Ibrahim al-Lakhmi ibn al-Rami (d. 734 AH/1334 AD), and the book (Masalik al-Absar fi Mamalik al-Amsar) by Ibn Fadl Allah al-Umari (d. 749 AH/1349 AD), in addition to many other sources.

Every poet has psychological motives for which he recites his poetry from time to time. Among those motives is begging, which is the request for gifts that became famous among professional poets for profit, especially those who frequented the courts of kings or caliphs, so they made it a market place that they traded with. In return, giving from the public treasury became a means for the kings’ ambitions and false propaganda. As for begging in the literature of the loyalists of the Household of the Prophet (PBUH), it was transformed into lofty and unique concepts, so their requests became an honor for them, and were represented in seeking refuge in their beds, interceding with them, invoking their goodness and mercy, and spreading their virtues with truth. Begging reached its peak in the application of affection, requesting martyrdom, and sacrificing oneself. In return, giving became a statement of truth, an honor for oneself, preservation of honor, relief for the distressed, and defense of the oppressed without arrogance, admiration, or false politics. Accordingly, this research deals with the subject of begging first in its basic and basic concepts and provides examples of it on both levels. Then it discusses giving in its material and moral concepts and in the prophetic approach and the biography of the Ahl al-Bayt (peace be upon them). It focuses on it and mentions its causes and types, relying on evidence from the verses, the authentic narrations, and some poetic verses.

From the above, it can be said that the Khawarij sect practiced political violence against others and ruled that those who disagreed with them were infidels and that it was permissible to kill them, as happened in their killing of Abdullah bin Al-Khabab from the inheritance and others and their saying that the Imamate is permissible in the Quraysh and others and their denial of the arbitration of men, and their claim that it is infidelity, and they are united by the saying of disavowing the Commander of the Faithful Ali bin Abi Talib (peace be upon him), and they put that before all obedience and declare infidels those who commit major sins, and their use of the saying (there is no rule but God's), and the Khawarij with this slogan go to that God Almighty is the one who must assume the rule in all disputes and conflicts that occur between people and not only that, but this slogan has developed to the point that the Khawarij began to strive diligently towards implementing (the rule but God), by trying to eliminate the existing systems of government. And they give themselves some names to add a kind of sanctity and give those names an Islamic cover, such as using the name of the Islamic State organization, for example. They followed a scorched earth policy towards their opponents, permitting the killing of children and women and burning all property, because they consider the land of their opponents to be a land of polytheism. The truth is that the extremism of their thought and their understanding of religious texts was largely superficial and superficial. They refused to discuss and consult on controversial issues and applied a policy of “do and do not discuss.” They followed a policy of force in implementing enjoining good and forbidding evil, while there are other ways that can be achieved by enjoining good and forbidding evil, namely calling to what is best (calling with the tongue), in addition to (calling with the heart), through supplication. We have clearly noticed the alleged extremism in understanding religion among the Khawarij, which made them deviate from the path and go astray from knowing the truth. For this reason, the Commander of the Faithful, Ali ibn Abi Talib (peace be upon him), advised his companions not to fight the Khawarij after him, because the one who sought the truth and missed it is not like the one who sought falsehood and attained it. The Commander of the Faithful, Ali ibn Abi Talib (peace be upon him), considered them to be seekers of the truth, but they remained and deviated from the path of truth, and he considered the Umayyads to be seekers of falsehood and attained it.

The research problem is summarized in the main question (What is the relationship between children's exposure to programs intended for adults and their most prominent effects on their social behavior)

This study belongs to the descriptive studies using the "survey method" for a sample of children in the primary stage for grades (fourth - fifth - sixth) to identify their relationship with adult programs shown on satellite channels. The researcher selected a sample of children consisting of (200) girls who were selected randomly and then collected the data using a field form prepared for this purpose and distributed to the parents of the students.

As for the most important results that the research reached, they are as follows:

1- The results revealed that 4.48% of the sample members spend one hour a day watching adult programs, which is the highest percentage among the other percentages, while 37.4% of the sample members spend two hours a day watching them and came in second place.

2- The results showed that the entertainment contents that include (movies, series, songs, plays and competitions) came in first place as contents of adult programs that the child follows.

3- The results of the respondents' choices on the scale items concluded that adult programs lead to positive and negative reflections on the child's social behavior, and adult programs lead to more positive reflections than negative ones.

The research dealt with the National Bloc and its impact on the political developments that occurred in Syria following the Great Syrian Revolution of 1927-1936. The Syrian national resistance movement did not end after the Great Syrian Revolution of 1925 against French control, but rather the struggle and resistance movements continued, so the leaders of Syria and the leaders of its national movement saw the need to unite in a single national front called the National Bloc. Since 1931, it has become the leader of the country and the official spokesman for the national movement.

The National Bloc participated in the elections for the Constituent Assembly that took place in the country on April 24, 1928, as its candidates won those elections, so Ibrahim Hanano became the head of the committee tasked with drafting the country\'s constitution.

After the French authorities deliberately rigged the parliamentary elections, the results of which were in favor of the government candidates... the French High Commissioner Ponsot called the new Syrian parliament to meet on June 7, 1932, and Muhammad Ali al-Abed was appointed the first president of the Syrian Republic and Haqqi al-Azm as prime minister.

After a long struggle waged by the Syrian people and the leaders of the National Bloc to obtain their independence through strikes and bloody clashes with the French authorities, the latter yielded to the desire of the Syrian people to conclude the Syrian-French Treaty in 1936.

This research clarified the spatial distribution of population fertility levels in Iraq and explained the reasons and trend of population fertility for the period 1997-2007, and knew this trend through the use of statistical analysis using the standard degree for all levels of fertility in Iraq, where it dealt with the crude birth rate, the general fertility rate, the age-specific fertility rate, the total fertility rate, the total reproduction rate and the ratio of children to women. Therefore, one of the most prominent results reached by the research is that the birth rate during the studied period did not increase except very slightly, and the general fertility rate tended to decline significantly, and the age group (25-29) years represents the highest age group for females. The total fertility rate, the total reproduction rate, and the ratio of children to women decreased in Iraq in a very noticeable way. Therefore, it is necessary to organize the family by educating women about contraceptive methods, urging and encouraging women to obtain the required educational level, and working to make all governorates in the same direction in terms of fertility levels through family planning and organization.

The research aims to reveal the most important spatial factors (natural, human and economic) that contributed to attracting the healthy water industry and its localization in the city of Hillah, and the spatial distribution of the sites of this industry within the urban area, and the production processes and production quantities that resulted from them. It was found that the most important factors contributing to the localization of this industry are (location, climate, water resources, labor, government guidance, economic savings, raw materials, capital, market, energy resources, transportation, land), which helped in the establishment of five factories for the healthy water industry in the city of Hillah, all of which were concentrated in the industrial area located south of the city.

The Holy Quran is read from beginning to end, as if it were poured into a single alloy, and there is hardly any disintegration between its parts, as if it were a necklace strung together from unique pearls. Therefore, textual coherence represents an important dimension in studying the Quranic text, and standing on the nature of the linguistic system that constitutes and shapes it, to reach the semantic value in it. From this basis came this research entitled (Consistency and its effect on the Quranic discourse - a semantic reading of the story of the Prophet Solomon (A).

فالأسس الستراتيجية التي يتبعها الجاحظ في ترسيخ المبادئ العلمية و التي تقوم على جملة من المفاهيم كالتفكير و العملية التعليمية بمرتكزاتها الفكرية ، و التي حصرها الجاحظ بالشك المنهجي و التجربة و الاستقراء التي لابد منها للتثبت في تدعيم النظريات و ترسيخ الحقائق.

كما أن أسلوب الجاحظ التربوي الذي اتّخذ الكتابة كوسيلة من وسائل نشر العلوم و المعارف و جعلها من أهم الطرق لتعليم العلوم ، مرتكز في ذلك على ما يملك من أساليب علمية رصينة _ تفرض نفسها عليه فرضاً بصحة الدلالة و وضوح البرهان _ وما هو مركوز في ذهن عامة المجتمع ، فقد ذكر صاحب معجم الدباء الحوار الذي دار حول مكانة الجاحظ العلمية وهو أحد معاصريه : ( والله لو وضع رسالة في أرنبة أنفي . لما أمست إلا بالصين شهرةً )*.

*ياقوت الحموي ، القاهرة ، دار المأمون : 16 /99

The most important results we reached at the end of the research, in brief:

1- The subject of Badā’ is based on the subject of knowledge, and is a natural result of it.

2- There is no one among Muslims who adheres to the linguistic meaning of Badā’ if it means knowledge after ignorance, because this is something that reason and transmission confirm its invalidity, and in the noble hadith: “Allah did not show him ignorance.”

3- Although it is well-known that Badā’ is a specialty of the Shiites, the other group believes in its scientific content, and the dispute between the two groups is verbal, as Sheikh Al-Mufid pointed out and others followed him in that.

4- Badā’ has an educational effect represented in urging a person to seek intercession, supplication, charity, and various types of obedience and righteousness, as he undertakes all of this with a ray of hope for change, unlike if the pen of estimation froze on things as they are without looking at the possibility of change through Badā’.

5- Finally, there is a trend in belief and thought that narrows the absolute divine power, and the badā’ strikes the pillars of this thought and undermines its foundations. The badā’ is a manifestation of the absolute divine power, and whoever believes in it believes in God and owes Him this absolute power.

Praise be to God first and last.

Manipulation is broadly defined as a type of covert behavior or means, whether linguistic or non-linguistic, that manipulators use in certain communicative encounters to achieve their goals, desires and interests regardless of the perceptual, cognitive and emotional feelings of their interlocutors. In this regard, they use a myriad of devices, especially dishonest ones, such as cunning, lying, trickery, deception and the like. In order to succeed in doing so, manipulators must have a cognition that enables them to pursue their own interests by taking advantage of some aspects of human cognition, in particular reasoning, analogy checking and emotions. As such, manipulators play on the weaknesses of their targets to influence their motivations, beliefs, emotions and reactions. For some scholars, manipulation is considered a psychological problem because it can be considered a type of human behavior or cognition. For others, it falls within the area of ​​cognitive pragmatism because it is primarily based on the use of cognition in relation to the context. In this study, in relation to the use of language, manipulation is said to be more pragmatic than psychological in nature. Besides, it has practical features other than cognitive ones. Hence, we feel here that there is a need to uncover those pragmatic aspects to determine their proper treatment. This is done by identifying the relationship between manipulation and different pragmatic theories and issues.

Politeness is a fairly straightforward practical concept that has been widely treated from different perspectives. This commonplace brings to the fore the impression that there might be nothing new to add to the subject when the paper makes its appeal to attempt to do so recently. However, this paper seeks to prove something different. This is supported by the observation that there are certain contexts where politeness plays a secondary (or non-existent) role in communication (whether written or spoken). The most easily cited examples are institutional contexts where the issuance of a formal sanction, for example, has nothing to do with politeness. However, this should not lead to the hasty conclusion that such contexts are impolite; it is just that politeness is employed in a rather peculiar way. It is this peculiarity on which this paper is based. More specifically, this work traces the way in which Imam Ali, as the supreme ruler, when issuing letters to address his coordinating governors, makes some compromises between being both polite and authoritative. This alignment is mostly highlighted when we note that politeness, in one instance, involves giving the addressee options, while authority hinders this freedom. As such, in certain situations, Imam Ali issues mitigating orders to Malik, and in others, he uses direct counterparts. That is, the politeness strategies in the above-mentioned letter vary according to the topic being discussed and not according to the addressee himself.

This paper investigates the ill effects of being a typical girl whose life lies between illusion and reality. The paper highlights those ill effects (being an ideal woman, having real friends and lovers, modeling work, behavior and style) of illusion respectively, based on Friedman’s short story “Beautiful Scars”. These ill effects of illusion are contrasted with the reality that Friedman showed through faith in Jesus, true friendship and true love. The paper presented the results that the writer explained by comparing the illusion of life and the reality of death to focus on the problems of modeling life. Finally, Friedman agreed that there is no eternal beauty, no true friendship in the life of appearance, no true love in the life of temptations and the modeling career is not as perfect as young girls think.