Journal of the College of Education for Girls for Humanities

Smuggling, in its legal sense, is a type of fraudulent activity in our modern era that is closely related to matters such as customs, import and export. It is achieved by violating the legal procedures related to the import and export of currencies and sends deep shocks to the economic system that are not hidden from specialists in this field. The penalties related to this type of crime have varied according to the smuggling laws throughout history and the extent of the importance of the subject in the various circumstances and conditions of each society. In the same vein, modern law has determined multiple penalties for perpetrators of this heinous crime, the most prominent of which are the seizure and erasure of funds, monetary penalties, imprisonment, flogging and other penalties. After looking at the nature of these penalties with what is stated in the text of the schools of jurisprudence, it becomes clear that there is harmony, even complete agreement, between the law on combating smuggled goods and currencies and the jurisprudential rulings completely. These principles can be summarized in the schools of jurisprudence in the following principles: the texts that indicate the punishment of discretionary punishment, and the fundamental and jurisprudential rules and fatwas that indicate the prohibition of smuggling goods and foreign currencies.

The biography of Abu Talib has been subjected to many accusations and distortions, thus depriving generations of Muslims from knowing the status of this great sheikh, the uncle of the Noble Prophet, may God bless him and his family and grant them peace, and even accusing him of polytheism and that he died without converting to Islam. What a malicious lie and a vile accusation that targeted the men of Islam and the Banu Hashim, and it implies targeting the Noble Prophet, may God bless him and his family and grant them peace, who remained in contact with his uncle, loving him, being affectionate towards him, and respecting him. So how can the claim of Abu Talib’s polytheism be correct when the prophetic ties with him are at their highest levels and strongest bonds? Did the Noble Prophet, may God bless him and his family and grant them peace, flatter and favor his uncle at the expense of his message? God forbid that. Targeting the men of Islam is targeting the message itself, and preventing the spread of its fragrance and the scent of its perfume, because the likes of Abu Talib, who was devoted to the message and the call and sacrificed for the sake of religion, values ​​and morals, if his biography and image are distorted and accusations and suspicions are attached to him, then the values ​​will be distorted and nobility will be distorted. Therefore, in order to defend the principles and values, generations must know the truth as it is, and learn the means and methods of defending the message and its values, and that spreading the message and its survival requires adopting all legitimate methods; Rather, the best methods should be chosen in order to preserve and continue it, and this is what Abu Talib, the Sheikh of Batha, the believer of Quraysh, did when he used the means of concealing faith to continue defending the Prophet, may God bless him and his family and grant them peace, and his message. The great personality of Abu Talib is the most knowledgeable about what benefits the message and its continuation, in addition to the Prophet’s, may God bless him and his family and grant them peace, directing him to play this important role in defending him and his message, and keeping the negotiations with Quraysh as they were, and the message active and moving in its goals. Therefore, when he died, God Almighty revealed to His noble Messenger: {Leave Mecca, for your supporter has died therein.} What a profound and expressive message. Peace be upon Abu Talib in his faith and Islam, and peace be upon him the day he died while defending the Prophet, may God bless him and his family and grant them peace, and peace be upon him the day he is resurrected alive, and there is no power or strength except with God, the Most High, the Almighty.

It was widely reported in the news of Al-Khansa and her poetry that she did not cry or mourn her four sons who were martyred in the Battle of Al-Qadisiyah in the year 14 AH. This is what aroused the astonishment and surprise of researchers from the glorious poet of elegy who no one could match her in, in addition to the fact that she was a bereaved mother. They went in this regard in various directions far from the truth and scientific evidence. The truth that the research found is that Al-Khansa did not have four sons from one father until they were martyred on the day of Al-Qadisiyah, so she did not cry or mourn them. The narrator of the news was one of the liars and fabricators who came on the tongue of narrators like him whose hadiths are not accepted, exploiting the events of a story that closely resembles it that Al-Tabari mentioned in the incident of Al-Qadisiyah in the year 14 AH, so he manipulated it and distorted its ending for a purpose that he was seeking, which was to deprive Umm Al-Banin, the wife of Imam Ali bin Abi Talib (peace be upon him), of her heroic role and her sacrifice of her four sons for their brother Al-Hussein. Peace be upon him, who fought and was killed in the Battle of Karbala in the year 61 AH in order to spread reform in the nation of his grandfather, and Al-Zubayr, who narrated this story, was one of those who hated the Messenger of God (may God bless him and his pure family, peace be upon them), and he did not want to attribute the credit to them, so he attributed it to people far from him, namely Al-Khansa and her sons. However, the light of research illuminated the truth and attributed it to its original people.

The creator of the literary work places the culture of his society at the reader's disposal in the guise of a writer, within a social structure and in his own style; in order to be one of the owners of the literary role in society in one way or another. Contemporary Egyptian literature is one of the most prominent and strong constructive elements of the ancient culture in that country, as it was able to present great and prominent works in the last century despite political and social pressure, and it paved the way for the emergence of popular uprisings to defend the freedom of the pen with its hatred of the prevailing situation and its uprising against tyranny. Sheikh Yusuf al-Qaradawi, the famous Egyptian Mufti and one of the leaders of the new Salafi movement, tries in his famous epic poem, Al-Nuniyah, to uncover the crimes of Gamal Abdel Nasser's dictatorial regime against the Muslim Brotherhood movement after the victory of the Free Officers Revolution in 1952, inspired by his inner emotions and feelings. In this article, we will discuss the meanings and implications of this poem, using the method of literary criticism and the characteristics of the social romantic school, aiming to describe his fears and use his ideological model to return to his identity in order to show that adhering to the concepts of the sacred Islamic religion and struggling for it is the only solution to achieving happiness and true democracy.

Keep an eye out for frequent visions of chronological structure between the names of the days in the books; Where borrowing settles, with reference to the vast digression of the Babylonian myth as its lexicon in history; Because it is the first to call the days. The debate goes on between nations and religions in the framework of the languages of the regions. Until it reaches its sum among the Aramaic, Hebrew, and Arabic languages; In addition to the Pharaonic, and Greek, up to the Day of the People to find their suitability with the English language, as was recognized by the late Abbas Akkad in his book (The Impact of the Arabs in European Civilization) (1). This can be described as the interlocking struggle between the types of ruling authority for each time. Perhaps it is better for those who wrote this recently, Khaled Darwish - in an article in the civilized dialogue entitled Friday in the Axis of Secularism, Political Religion and Religious Thought Criticism in Issue No. 5777 on 4/2/2018 (2). And his intention to do so historically is not purely linguistically. In this way, I will try to explore the linguistic efforts of Ibn Sayyidah - an example of his mentioning the names of days in pre-Islamic and Islamic times - within the language of linguistic analysis, and the interpretation of that semantic development in what he installed in his allocate in my endeavor to show the components of the parallel between the pre-Islamic and Islamic circles, with the presentation of harmony with the harmonization of the lexicon of harmony To show that the status of the nomenclature, and its different adaptation between the ages in one language, was not separate from the meaning and the dictionary. And away from the storytelling that preceded him. In line with the semantic fields in the allocation, the research took place in singling out each day of itself with its data: (linguistic, morphological, and lexical) and the significance between them.
This adventure may hit or miss. It suffices that it is pure linguistic research in a difficult linguistic body.

The study dealt with the personality of Ahmed bin Lahej and his political role in Bahrain, highlighting this through his positions, especially since Bahrain witnessed important events represented by British interference in Bahrain’s internal affairs. From here, the personality of Ahmed bin Lahej emerges as a leader and revolutionary against British policy measures. This is evident through his position on the actions of Major Dickson and then Daly, as well as his position on the market incident and the Bahraini National Conference in 1923, which made British policy complain about him and describe him as a “troublemaker,” and ultimately decided to exile him to Bombay.

The Iraqi Gazette, the official newspaper of the Iraqi state, played an important role in documenting all the administrative formations that were created in all Iraqi governorates in its issues published between (1968-1976). The vitality and importance of the subject prompted me to research it, despite the difficulties I expected to face in searching for and obtaining the material, especially the issues of the newspaper preserved in the documents section of the National Library and Archives; due to its lack of the simplest basic requirements that researchers need. The study was divided into an introduction, two chapters, and a set of conclusions, the subject of which was the conclusion. The introduction dealt with: a preliminary reading of the administrative formations of the Republic of Iraq between (July 14, 1958-1968); to make a comparison between the administrative formations that the Iraqi state contained, which were specific to (districts, districts, and regions), before and after the study period. The first section reviewed the administrative formations created between the years (1968-1971), which is the period that witnessed the establishment of a group of administrative formations at the level of (district, district, and sub-district), and the second section addressed the administrative formations created between the years (1972-1976), which is the period that witnessed the establishment of the last two Iraqi governorates: (Salah al-Din) and (Najaf), in addition to a group of districts and sub-districts in the various Iraqi governorates at that time.

Classification of land cover and land uses is a fundamental step in the planning process, and its management in a way that ensures its sustainability and the economic and social well-being of society. Remote sensing technologies have provided advantages that traditional methods cannot provide in surveying and monitoring changes in natural and human resources. The study aims to classify land cover and land uses in Kufa District, which has undergone major changes during the study period 2007-2018, as a result of the overlap of a group of natural and human factors. To monitor and detect the change and know the direction, area and percentages of change for each type and its signature on maps, high-resolution satellite images were used with a resolution of (60*60) for the Quick Bird satellite for the year 2007, and a high-resolution image (40*47) for the year 2018, and Landsat 7 satellite images for the summer and winter seasons of the year 2007, and Landsat 8 satellite images for the summer and winter seasons of the year 2018, which were digitally processed from the cutting process according to the area of ​​the study area as well as Radiation and spatial improvements, data integration and color mixing of visuals to increase their visual interpretability, through integration between the digital interpretation method of directed and undirected classification, classification by spectral signature analysis methods, visual interpretation and digital evidence. Then, the land cover and land uses were classified based on the Anderson et al. system, and the classification levels were determined, reaching the fourth level in some categories, and they were marked on separate maps. Then, the areas covered by these categories and their percentages of the total area of ​​the study area were calculated. In the final stage, the change in the categories was revealed during the study period, and the result was the production of a detailed database for all categories. The human factor was the largest factor in changing the environment of the study area from the drying of the Ibn Najm Marsh, which is inversely proportional in terms of area to the barren lands and agricultural lands. The use of several digital indicators resulted in calculating the areas, estimating the percentages, and revealing the change in the resulting categories. The spectral reflectance charts showed that it is possible to distinguish between the types of phenomena by studying their spectral reflectance and determining their monitoring sites on the electromagnetic spectrum.

The research deals with the geopolitical rise of Brazil's power during the first decade of the current century at the regional and international levels, and addresses the growth of Brazil's large economy, which made it during this period a country with a wide presence in Latin American countries and in the international community, as it became a member of the Group of Twenty and the BRICS organization, in addition to its role in creating economic and trade blocs in the South American continent and its participation in peacekeeping forces in the world. The research pointed to the challenges facing the Brazilian state after the end of President Lula da Silva's term and the departure of Mrs. Dilma from power in 2016 and its negative effects on Brazil's power regionally and globally, especially after the right-wing movement led by Jair Bolsonaro took power following the elections that took place in the fall of 2018.

The city of Kufa is one of the most important Arab Islamic cities that the Arabs conquered after the conquest of Iraq and the end of the rule of the Sassanid state. It has contributed throughout its influential history and with its civilizational and human components in making the history of Islam and the culture of the nation on all levels, in addition to its effective impact on the cultures and civilizations of other nations. It contains the oldest churches and monasteries, such as the Monastery of Harqa and Umm al-Jumajim, and it contains the holiest and oldest mosques after the Sacred House of God. It contains grammar and jurisprudence schools and great palaces such as Al-Khawarnaq and Al-Sudair. Some of its monuments are deeply Islamic in their history and Islamic nature, while others date back to much more distant historical periods. The research dealt with two main axes. The first axis was the status and importance of Kufa, which included: the name of Kufa, the year of its Egyptianization, the importance of its location, and the factors for choosing it. The second axis was entitled: Kufa between Christianity and Islam, where it discussed the diverse societal components that coexisted in Kufa, including Christians, Muslims, and other elements, and were united in peace and security under the Arab Islamic state that treated its citizens with a spirit of justice and equality and preserved rights and duties.

Researchers are often surprised in their writings about the civilization of Mesopotamia, in the societal and cultural unity of these people, and this research entitled (Factors of Formation of Social Unity in the Civilization of Mesopotamia) came to shed light on the most important factors that led to the formation of social unity in Mesopotamia, and thus how that civilization united the people of Mesopotamia instead of dividing them, and that the multiplicity of cultural identities in Mesopotamia and the diversity of its population were the result of the long history of that civilization, in addition to the migrations that led to the settlement of many different peoples on the land of Mesopotamia, and that when we talk about social unity in this research, we refer to the harmony or agreement that exists between people despite their differences.

The Islamic school was distinguished from other religious schools in its view of the living reality of man, which is not restricted by the constraints of the physical body only, but is a transcendent reality in which the spirit of God flows, and this spirit does not disappear with death, but rather moves to another world that the Qur’an called (the world of Barzakh), and this world has a special connection to the worldly world until the Day of Judgment, and from this standpoint Muslims respected the dead, especially the righteous among them, as if they were alive in this world, and this belief is what caused the issue of sanctifying the owners of the graves of the saints and righteous, this is with regard to the general Muslims, as for the Shiites of the Household of the Prophet (peace be upon them), they had another story that differed from all the stories with those graves, and what graves? They are the graves of the Imams of the Household (peace be upon them) who were afflicted, along with their followers, with the burden of carrying the trust that the heavens and the earth refused to carry, so they carried it with all honesty: (Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man bore it. Indeed, he was unjust and ignorant.) (Al-Ahzab: 72), which caused hatred and malice in the hearts of the spiteful, so they were displaced and killed on suspicion and accusation, and the earth was filled with their graves. The matter did not stop at this point, but rather it reached the point of digging up their graves and crucifying their bodies and then burning them. In order to hide the features of their shrines (peace be upon them) from the people, they deliberately plowed them and ran water over them, as the Umayyads did, and they were the first Who committed this crime in Islamic history? Then came the Abbasids who poured out their anger on the graves of the Household of the Prophet (peace be upon them). Al-Mansur, Al-Rashid, and Al-Mutawakkil were the first to demolish the grave of Imam Al-Hussein (peace be upon him) and level the ground over it so that no trace of it could be known after they saw the Shiites’ devotion to his love (peace be upon him). Al-Mutawakkil Al-Abbasi imposed taxes on every visitor to the grave of Al-Hussein (peace be upon him), and when he found that this was of no use, he proceeded to cut off the hand of every visitor to Al-Hussein (peace be upon him). This did not deter them from sacrificing their most precious possessions. He proceeded to level the holy grave and hide its features, then run water over it, but he also failed in all these attempts. The Shiites - due to their great attachment to the love of Al-Hussein - began to smell the scent of the dust of the holy grave in order to infer his existence. Ibn Taymiyyah followed Al-Mutawakkil in this abhorrent belief in the seventh century AH, so he came up with matters that contradict the Islamic religion in all its sects and denominations, not just the Hanbali sect. After him came Muhammad bin Abdul Wahhab, who took control of the land of Hijaz, and demolished the shrines and high domes of the saints and righteous people. But the question that must be asked here is: Where did this abhorrent belief come from after it was stated in the Holy Quran, then the Sunnah of the Prophet, and then the fragrant biography of some saints and righteous people in visiting graves? This research came to respond to this belief that Allah did not send down any authority for, so it was organized into three demands, the first of which sheds light on the origin of the belief in building graves and proves it from the Quran and Sunnah, and the second demand came to talk about the historical roots of the belief in demolishing graves, then the third demand compared between the Wahhabis of yesterday and ISIS of today to reveal that they are two sides of the same coin, and that what the Wahhabis did yesterday, ISIS is doing today, so it must be said: History does not repeat itself twice, but rather man repeats his stupidity twice, asking the Almighty God to make this work in the balance of the deeds of those who seek His noble face, and our final supplication is that all praise is due to Allah, Lord of the Worlds.

The foundations of contemporary Islamic thought are multiple, and the sound consideration of these foundations since the formation, establishment and innovation of Islamic thought has witnessed remarkable development and renewal. The foundations of thought are the result of the interaction of the thinking human being with the external environment according to the balance of the Islamic religion and its straight path, and the summary of previous, modern and contemporary conclusions and experiences, and the knowledge that Islamic commentators, thinkers, scholars, philosophers and researchers have addressed, so that it can be said that the principles of thought since the emergence of Islamic thought until the contemporary day were the product of elements and characteristics that gave it the ability to grow, perpetuate and interact with the requirements of reality. The researcher concludes through this the foundations of thought in the process of the growth, development and maturity of Islamic thought.

K.W.L.'s strategy is Plus is one of the modern teaching strategies, it helps students to learn independently and raise their level of awareness to the extent that leads to achieving the goal, and this is achieved through a set of procedures that the student performs, such as knowledge and awareness of the activities and mental processes that are used before and during the lesson, so the goal of the current research 1- Identify the effect of the (K.W.L.plus) strategy and the strategy followed by the teacher in developing the skill of sending from Below is a volleyball competition for third-year female students in the Department of Physical Education and Sports Sciences - College of Education for Girls - University of Kufa.

Organizational behavior means interest in interpreting and managing individual trends, such as individuals' trends towards the prevailing management style, job satisfaction or dissatisfaction, and employee trends towards promotion policies, etc. Accordingly, the study of organizational behavior means interest in interpreting and managing individual behaviors in organizations, such as performance, decision-making, cooperation, coordination, commitment to work goals, organizational conflicts, absence, innovation, etc.
Creative leadership is the leadership practice that depends on achieving the highest standards of quality and professional performance using qualifications, skills and experiences to achieve strategic goals within the work circles within his institution and overcome problems and difficulties.
Social and human sciences, especially management and work, have tended to focus on organizational development of work with the aim of bringing about positive changes in institutions to keep pace with rapid changes and make them more capable of solving problems and providing services efficiently and effectively, but any efforts to change do not take into account the interest in the human element, and this trend of administrative thought, especially the human element, in order to make preparatory programs successful and move from the institution of orders to what is called the enabling institution and the subsequent change in the structures of policies for decisions. There is no doubt that interest. The concept of empowerment constitutes an essential and decisive element for institutions, especially in the direction of adopting and applying modern administrative concepts. The importance of the research lies in studying organizational behavior and its relationship to enhancing creativity among faculty members at the University of Kufa.

Iconicity, the controversial topic over which a lot of ink has been spilt, still manages to occupy the pages of researchers willing to further investigate this inherently interdisciplinary phenomenon. This research is one of many attempts testifying to the claim that iconicity is one possible answer to the notoriously elusive question of the relation between language and reality. For that reason, the endeavor of the ongoing study is to provide linguistically textual evidence for the existence of iconicity as a phonosymbolic process in the discourse of Muslim’s most glorious book, the Quran. The visual, auditory, and tactile dimensions of iconicity on the imagic level take readers on a hypnotic journey through the 88 verses of Saad surah. The paper uses the concept phonological iconicity as a blanket term for a broad range of phenomena, including what has been referred to as sound-symbolism, mimetics, ideophones, phonesthemes, and onomatopoeia. Hence crossing the borders of morphological iconicity, whenever the necessity for the interaction between morphological and phonological or phonetic processes is at hand. Keeping in mind that these different phenomena, while varying in amount and degree, all have in common some non-arbitrary, iconic mapping between form and meaning. As the finest work of classical Arabic literature, the holy Quran presents a marvelous start for a linguistic study of the appearance, form, and representation of phonological iconicity in Arabic language. Fischer and Nanny’s (1999) imagic iconicity is adopted to facilitate the assessment of phonological iconicity in Saad surah. The apprehension for iconicity principles heads off from phonemes to morphemes and finally to visual, tactile, and rhythmical features. In providing a comprehensive overview of the presence of imagic iconicity in Saad surah, the study challenges the naïve restriction of iconicity to mere onomatopoeia, as well as testifying to the semiotic foundations of iconicity in Quranic language.