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العفو والا?عتذار في سيرة الرسول (عليه الصلاة والسلام) واله الاطهار (عليهم السلام) == Pardon and apology in the biography of the messenger (PBUH) and Ahlul bayt (peace be upon them)

اسم المؤلف: امين فرج غالي الزيدي
اسم المشرف: عبد الستار نصيف جاسم العامري
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بابل
الصفحات الاولى:
المستخلص: جاءت هذه الدراسة بعنوان" العفو والاعتذار في سيرة الرسول() واله الاطهار (عليهم السلام)" لما كان لهذه المبادئ الاخلاقية من اثر مهم في حياة المجتمع الاسلامي وتعامل الرسول() بالعفو وقبول الاعتذار من المخطئين والمقصرين من المسلمين وسار ال بيته الاطهار(عليهم السلام) على هذا النهج الخلقي العظيم ولكن بشرط ان يكون للعفو والاعتذار حد معين لا يمكن تجاوزه عندما يكون الشخص المخطئ متعمد بارتكاب الخطا فيخالف ما جاء به القران الكريم من احكام شرعية، وعالج الرسول() واله الاطهار(عليهم السلام) الكثير من الانحرافات الاخلاقية والاساءات التي تواجههم من قبل مختلف فئات المجتمع سواء بشكل متعمد او غير متعمد بالعفو وقبول الاعتذار من المخطئ اذا اعتذر، وعالجوا ايضا المخالفات في بعض القضايواالاحكام الشرعية التي يرتكبها المقصرين بدون قصد والتي تنتج عن الجهل في معرفة الاحكام الشرعية، وجاءت الدراسة مقسمة على مقدمة وثلاثة فصول، اما الفصل الاول فقد جاء بعنوان مفاهيم العفو والاعتذار وحدودهما في القران الكريم وسيرة الرسول() واله الاطهار(عليهم السلام) واشتمل على ثلاثة مباحث وكان عنوان المبحث الاول مفاهيم العفو والاعتذار في القران الكريم واحاديث الرسول () واله الاطهار (عليهم السلام) بالاضافة الى التعريف اللغوي والاصطلاحي لمفهوم العفو والاعتذار ثم تناول المبحث الثاني حدود العفو والاعتذار في القران الكريم وسيرة الرسول() واله الاطهار (عليهم السلام) اما المبحث الثالث فقد سلط الضوء على الجذور التاريخية للعفو والاعتذار عند الانبياء والمرسلين(عليهم السلام) ، واما الفصل الثاني فقد جاء بعنوان العفو والاعتذار في الميدان الاجتماعي والسياسي واشتمل على ثلاثة مباحث تضمن المبحث الاول مواقف العفو والاعتذار مع ذوي القربى الذي اساءوا الى الرسول() واله الاطهار(عليهم السلام) وضم المبحث الثاني مواقف العفو والاعتذار مع الشخصيات السياسية من الخلفاء وزعماء القبائل والمعارضين والولاة والعمال والقادة والوزراء الذين اساءوا او اخطاوا بحق الرسول() واله الاطهار(عليهم السلام) ام المبحث الثالث فاشتمل على مواقف العفو والاعتذار مع عامة الناس ، ثم الفصل الثالث الذي جاء بعنوان العفو والاعتذار مع في الميدان العلمي والشرعي وقسم على ثلاثة مباحث ايضا فضم المبحث الاول مواقف العفو والاعتذار في المناظرات والاحتجاجات اما المبحث الثاني تضمن مواقف العفو والاعتذار مع المقصرين من خلال اعفاءهم من الديون التي لحقتهم وسدادها بدلا عنهم اما المبحث الثالث ضم العفو والاعتذار مع المقصرين في الاحكام الشرعية من دون قصد او بعد ان يتوبوا. وتضمنت الدراسة ايضا اهم النتائج التي توصل اليها الباحث بعد الانتهاء من الدراسة. | This study is under the title "pardon and Apology in the biography of the messenger(peace be upon him)and Ahlul Bayt "people of the house of the Prophet"(peace be upon them)since these moral principles have an important impact on the life of the Islamic community. The messenger was dealt with the pardon and accepted apology from those who have mistakes and who are Careless from Muslims .so ,Ahlul AL Bayt "people of the House of the prophet" work on the same way of the prophet did of this great moral approach, but on the condition that pardon and apology of a certain extent can not be exceeded when the mistaken person deliberately committed the mistake and transgress the legal provisions that the Holy Quran came with. The prophet (PBUH) and,Ahlul AL Bayt"(peace be upon them) handled several immoralities and offenses that are faced them by different classes of the society whether they are intentionally or uninten tionally with pardon and accept the apology from the mistaken if he/she apologize. They are also treated the irregularities in some cases and legal provisions that are committed by those who are unintentionally careless or the irregularities that are caused by the ignorance of legal provisions. The study is divided into an introduction and three chapters. The First chapter is under the title concepts and boundaries of pardon and apology in the Holy Quran and the biography of the prophet (PBUH) and Ahlul AL AL Bayt (peace be upon them). The chapter includes three sections : the first section is under the title "the concept of pardon and apology in the Holy Quran and the speech of the prophet (PBUH) and Ahlul AL Bayt (peace be upon them) in addition to the linguistic and idiomatic definition of pardon and apology concept . The second section is about the boundaries of pardon and apology in the Quran and the biography of the prophet and messengers (PBUH). The second chapter is under the title "the pardon and apology " with relatives, politicans and ordinary people. This chapter is also divided into three section : The first section is about pardon and apology situations with relatives who offense to the prophet (PBUH) and Ahlul AL Bayt(peace be upon them) .The second section is about the pardon and apology situations with politicians of Caliphs , tribal leaders , resistants , magistrates leaders and ministers who offense or mistaken with the prophet (PBUH) and Ahlul AL Bayt(peace be upon them). The third section includes the pardon and apology situations with ordinary people, servants and boys. The third chapter is under the title " the pardon and apology with those who disagree, insolvents and delinquents in the boundaries and legal provisions. This chapter is also divided into three sections. The first section is about the pardon and apology situations in the debates and protests with poly theists, the delinquencies , disagrees and exaggerations . The second section includes the pardon and apology situations with insolvents throug out condonated their loans and pay instead of them. The third section includes the pardon and apology with those who fail in the legal provisions unintentionally or after they repentant. This study is also contained the important results reached by the researcher after the study has finished

المفسرون واثرهم في اقصاء الامام علي (عليه السلام) عن فضائله كتاب مفاتيح الغيب للفخر الرازي (ت606هـ) : دراسة تحليلية == commentators and their impact on the exclusion of Imam Ali for his virtues book mafatih alghayb of Fakhar al - Raazi (606) Analytical study

اسم المؤلف: احمد فاضل عبد زيد الشريفي
اسم المشرف: ماجد عبد زيد احمد الخزرجي
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: كربلاء
الصفحات الاولى:
المستخلص: The policy of intellect exclusion practiced a gainst Imam Ali (A.S) dated back to the early Islamic history and then be cam a policy based on poletical and ideological tramme work . The influence of this policy was on the narrators , tellers , commentators and historians , so they used to exclude Imam Ali (A.s) from every virtue and historians , then this issue was developed in the Abbasid period until it became as a normal issue Books of Quran interpretation were most important works that their auther practiced eaclusion gainst Imam Ali (As) and affected by the preceding tellers and narators .Alfakher Alrazi was not only one of them to show his exclusion because the previous of them relied on others in the tolling without expressing their opinions , but he was expressing his opinion which represent his clear and purposed exclusion. He was discussing the narration that concerns the virtues of Imam Ali (A. S) , and tried to attribute it to others . He compared the rirtues of Imam Ali (A.S) and others , then to diminish the impotance of these rirtues the search turned to make an analytieal Study dealing with exclusion he had done agniest Emam Ali (A - S) through his interpretation .He had serral methods in that attiude including : comparisision , participation,exclusion and disregarding for virtue.Imam Ali (A.S) was the point around which the objective of Alrazi werer to reduce the virtues of ALI (A - S),and to raise Abu Baker to be the best and the most worthy of Imamate and caliphate. These rirtues were the reason for establishing a debate about the Imamate and working on the exclusion of Imam Ali (A - S) in order to make Abu Baker the first ,the most right and the best . The researcher addressed these methods and opinions that Alrazi had launched .This thesis represented a debate between Alrazi and the researcher. The thesis entihed the interpreters and their impact on "the exclusion of Imam Ali(A - S) from His virbues, Book of Alrazi , who died in 606(A - H) " in an analytical study. Thesis also included four chapters one of Hem devoted for Alrazi biography and three for his exclusion study against Imam ali

اثر مدرسة الامام الرضا عليه السلام في الفكر الاسلامي حتى سنة 260هـ/873م == Effect of Imam Al - Ridha School on Islamic Thought Until the Year (260 A.H - 873 A.D )

اسم المؤلف: احمد عدنان عبود وتوت
اسم المشرف: عامر عجاج حميد
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: كربلاء
الصفحات الاولى:
المستخلص: The purpose of the thesis is to explain the effect that Imam al - Ridha (peace be upon him) had left on human thought.The thesis starts with an introduction that shed light on the meaning of effect or influence in the doctrine of Ahl - Bayt, presented by what Imams (peace be upon them), had been mentioned. The introduction includes also the personality and biogrphy of Imam al - Ridha (peace be upon him) including his Imam as being crown prince of the Abbasid Caliphate.The thesis includes four chapters : Chapter1 consists of two Topics, the first of them deals with Imam al - Ridha's interpretation of the Holy Qur'an, where the Imam relied on the divine science and the interpretation of Qur'an by Qur'an.The second topic focuses on the effect of the Imam on the Hadith and correction of its narrations.He also addressed the prophetic Hadith in language and terminology.Chapter 2 deals with the effect of Imam al - Ridha (peace be upon him) on jurisprudence and theology. The Chapter consisted of two topics, the first is his effect on the jurisprudence in terms of act of worship and transactions, through prayeing, fasting in all its kinds, alimony, jihad, moneylending and the will before death. Second topic dealt with the effect of the Imam theology which flourshed in the Abbasid era.That was through debates of Imam al - Ridha (peace be upon him) with senior clergy of Christians, Jews and sabean in themes of monotheism, hereafter, prophecy, justice and Imamate.Chapter 3 deals with the influence of Imam al - Ridha (peace be open him) on other sciences through three topics, the first his impact on medicine where the (Golden Thesis) was a model for this theme.Second topic deals with his influence on languages, where there was clear evidence in the Arabic language through prose, debates and poetry.He was also fluent in other languages such as Indian, Persian, Turkish and Roman The third topic focuses on economics according to Islamic law and it's doctrine.Chapter 4 deals with effect of Imam al - Ridha (peace be upon him) on his companions, it also includes three topics, the first focused on the Imam influence on those companions through interpretation of Holy Qur'an and Prophetic Hadith, the second dealt with the Imam influence on them through jurisprudence and theology, and the third topic focused on the effect of Imam Al - Ridha (peace be upon him) on his companions through other sciences such as medicine, Arabic language and economics.

السياسة السوفيتية تجاه قضايا المشرق العربي فــي ضوء كتابات مجلة السياسة الدولية المصرية 1967 - 1990 == SOVIET POLICy TOWRDS ARAB Orinet ISSUES IN THE LIGHT OF WRITINGS OF THE JOURNAL OF INTERNATIONL POLITICS EGYPTIAN 1967 - 1990

اسم المؤلف: فلاح مجيد حسون العارضي
اسم المشرف: عاصم حاكم عباس الجبوري
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الحديث والمعاصر
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: القادسية
الصفحات الاولى:
المستخلص: The dissertation deals with the politics of the Soviet Union from the issues of the Arab Mashreq. This region is of great importance to the Soviet Union because of its geographical proximity to the southern borders of the Union and its direct threat to its national security in the presence of American military bases in the region, and because of the Soviet dream of ever reaching the warm waters of the Mediterranean. Although the revolution of October in 1917 brought about significant changes to the Soviet politics, the Soviet attitude towards the Arab Orient about the Arab Orient focused on good - neighborly relations with the countries of the region. Until the end of the Second World War, the Arab Mashreq had no less interest in the Soviet policy. Internal building Sea. From the perspective of the Soviet politics, the Arab Mashreq has received little attention for its preoccupation with the internal construction process. In the midst of competition between the East and the West, especially the United States, the Soviet Union sought to find a foothold in the Middle East through the Arab - Zionist conflict, having vigorously sought the establishment of the State of Israel in 1948, believing that it would be a soft instrument in the hands of the Soviets against the Imperialism politics and it would be a base for spreading the Soviet ideology in the Middle East. But they were disappointed after the Zionist entity directed towards the United States, which led the Soviet Union to strengthen its relations with the Arab countries in their conflict against the Zionist, represented by the Soviet weapons deal in 1955 after the West refused to supply the Arabs with weapons. The Soviet positions continued to stand by the Arabs in their conflict against rather than offensive, fearing that this would lead to a collision with the US, and the possibility of another world war.The Arab - Soviet relations deteriorated in the wake of the October 1973 war, and thousands of Soviet experts ran away from the Egyptian territories. Egypt also signed the Camp David Treaty with the Zionist after having the blessing of the United States of America. The Soviet Union sought compensation after losing its influence in Egypt by strengthening its relations with Iraq, Syria and Libya. However, the Soviet position was fluctuating in its support for Iraq during the Iran - Iraq war in 1980. With a neutral stance at the beginning of the war, the Soviet turned to support Iran and denounce the Iraqi aggression on the Iranian territory. Iran was an important strategic center in the Soviet politics for security considerations because it represented the southern neighbor of the Soviet Union, fearing that the Islamic thought of the Republic would be transferred to the Islamic republics of the Soviet Union.Then it supported Iraq after its withdrawal from the Iranian territory in 1982 and provided Iraq with defensive, rather than offensive, weapons and equipment without allowing Iraq to achieve a sweeping victory over Iran while the Soviet Union was satisfied with the policy of condemnation and denunciation in the wake of the Israeli invasion of Lebanon.The next stage witnessed many changes in the Soviet foreign policy. With the changing of the Soviet leadership in the mid - 1980s. After Gorbachev took power, the Soviet policy was confined to the internal reconstruction of the state, abandoning its public support for the Arabs, leaving its role to the United States and the West to be unique in solving the problems of the Middle East, leaving its role to the United States in the peace negotiations, and leaving its global role after the Soviet Union witnessed the experience of dying prior to the Iraqi invasion of Kuwait in 1990.

رعاية الرقيق في فكر وسلوك ائمة اهل البيت == Slavery Care in the Thought and Behavior of Ahlulbayt Imams (Prophet's Family) (PBUT)

اسم المؤلف: محمد احميد عبل الركابي
اسم المشرف: نزار عبد المحسن جعفر الداغر
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: دكتوراه
الجامعة: جامعة البصرة
اللغة: العربية
مكان الجامعة: البصرة
الصفحات الاولى:
المستخلص: The phenomenon of slavery is a social, economic, political and legal phenomenon of civilizations, nations and States that preceded the emergence of Islam for centuries. It is one of the episodes of human development and has produced impressive results for the history of mankind. The concept of slavery denotes ownership and slavery, and making a man a slave for another person as a reason for, which is different according to the laws of the nations and their laws. The meaning of slavery and its essence is the loss of a person's liberty and a man becomes a commodity owned by another person called the owner. So the slave is vulnerable to the act deprivation of life through killing or punishment and torture. Slavery may be lied in the husband and his family of the slave and disqualifies him from owning and disposing without a warrant from the owner.Islam represents a stage of human transition that humanity has never known before in dealing with slaves as human beings, not as a commodity with a spirit, and presents a problem that Islam has not prevented slavery. It will not be fought or abolished slavery at the beginning. , which is contrary to the general philosophy of Islam, which is based on freedom and equality. Islam is a religion reconciled between the beliefs and customs inherited at the beginning of its appearance and its laws, despite being temporary.Thus, the abolition of slavery as a normal economic situation in societies before the advent of Islam in dealing with the slavery system explained an intention of Islam to drain the sources of slavery and resources until the end of this system - with time - to cancel and without a social unrest.As for the care of Ahlulbeiyt Imams (PBUT) of the slave, it was a humanitarian message whose chapters are integrated with the essence of Islam and its principles in the glorious Quran and the purified Sunnah. As far as its integration is concerned, it is accurate and comprehensive covering all walks of life in society. After the death of the Prophet (PBUH) and the covenants that followed and the rule of sons of Abbas and Umyyad, even if this message was formed and presented in normal social, economic and political conditions and without difficulties and obstacles and without sacrificing lives and lost their humanitarian impact, it would become meaningless.Its principles, conditions, philosophy, and objectives were formulated under harsh and painful conditions, which were paid by the Imams of the Ahlulbayt Family and their followers, who were killed, displaced and persecuted. Yet the bitterness of these circumstances produced good and promising results. These results preserved the essence and existence of Islam and proved the merit and competence of the Imams of the Ahlulbayt (PBUT). This revealed eligibility and leadership of Ahlulbayt Imams (PBUT) in leading the nation including slaves, who represent the most vulnerable social, poor and humiliated groups. So the whole care paid by Ahlulbayt Imams (PBUT) to slaves has become a wonderful example of the humanitarian deal from which the International Conventions of Human Rights and International Humanitarian Law derived the content of its texts and practices in the context of International relations and the world

الفكر الاقتصادي الاسلامي بين النظرية والتطبيق حتى 14هـ

اسم المؤلف: احمد جايد بدر الحسناوي
اسم المشرف: زمان عبيد وناس
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: دكتوراه
اللغة: العربية
مكان الجامعة: كربلاء
الصفحات الاولى:
المستخلص: This thesis examined the Islamic economic thought between theory and practice in the most important era of Islamic history, namely the era of prophecy and the caliphate until 41 AH / 661 AD. The research hypothesis of the question : Is Islamic economic theory valid to work to date in terms of the system of ownership and philosophy of work and production relations between employees of Muslims and non - Muslims or not? Was the economic thought and application in the Islamic state in theera of the caliphate a continuation of the prophetic era or are they different from each other? Then I answered these questions through two part and four chapters and a preface in which I explained the linguistic and theological meaning of the words ofthe title of the research, The first part is devoted to the definition of Islamic economic theory as stated in the Holy Quran and the Sunnah. The first chapter examines the system of ownership and work in the era of the Prophet (peace be upon him), The secondchapter is the economic function of the Islamic state or the political economy in accordance with the work of the Prophet in the fields of economic security and the regulatory system and economic development, And the second chapter was written bythe economic thought in the era of succession through the first chapter of the research sources of economic thought and issues and goals, and the second chapter illustrated the impact of hybrid thought formed in the era of the Caliphate on the theory andeconomic applications presented by the Prophet

النبي محمد (صلى الله عليه واله وسلم) في مؤلفات مونتجمري وات عن السيرة النبوية دراسة تحليلية مقارنة == The Prophet Mohammed (P.B.U.H.) In Montgomery Watt's Authoresses, about Prophetic Biography, a Comparative Analytic Study

اسم المؤلف: ماهر جواد كاظم الشمري
اسم المشرف: عادل اسماعيل خليل العبود
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: دكتوراه
الجامعة: جامعة البصرة
اللغة: العربية
مكان الجامعة: البصرة
الصفحات الاولى:
المستخلص: The oriental studies have been extended to include all the aspects of the eastern heritage in general and specifically the Islamic heritage . In these studies , the interest in the prophet 's life has been increased in an exaggerated way . Some of these studies were fair and agree with common opinions in the Islamic sources and some are not depending on the different oriental schools and according to opinions and beliefs of the orientalists. However , they used to use the weakest narrations in their writings to harm the prophet's character which was the subject for the studies of Muslims and orientalists. One of the most known orientalists in the twentieth century was the British Professor Montegmry Watt who devoted his life to study Islamic religion and the history of the prophet . He wrote about the prophet in his books ( Mohammed in Mecca , Mohammed in Al - Madina and Mohammed the prophet and the man of the country " the politician " ) . In this dissertation , these books have been studied , analyzed and compared with the Islamic sources . The dissertation has been divided into a preface , five chapters and the conclusion which included the findings of the study . The chapters are different in the number of pages according to the demands and the importance of each chapter . The first chapter which is entitled ( orientalism in historical glance ) has tackled the linguistic and terminological meanings of Orientalism , the stages of the development of orientalism and the reasons and aims behind it . It also gives a summary of the most known British orientalists , and their roles . Then it presents the life of Montegmry Watt from birth to death passing through his academic and ideological education in the church , the positions which he took up , his works , his way of writing about the prophet and the resources which he depended on . The second chapter is entitled (the prophet Mohammed's (P. B. U. H) Life before the Mission) . This chapter is devoted to study the prophet's life in an a chronological order and the opinions which Watt has presented , we agree with some of these opinions and disagree with others . The chapter started with the prophet's name and his honorable kinship . It tackles his birth , childhood , his work in trade , his marriage and his happy life with his wife Khadeeja ( piece be upon her ) who helped him before the mission and supported him after the mission . Then the chapter shows the role of the prophet in public life in spite of being young , when he took part in Al - Fujaar war , his presence in Hilf Al - Fudhul , presenting the solution to solve the dispute between the Qurashi people about raising the black stone and taking part in building Al - Ka'ba , the house of God . The third chapter sheds light on (the prophet Mohammed's (P.B.U.H) Summons in Mecca ) . The mission passed through two stages ; the secret stage and the public stage that witnessed the defeat of paganism and polytheism . The chapter starts with the stage when the prophet began to meditate in isolation in a cave called Hira and the opinions about the reasons behind that isolation . It also discusses the dispute whether the prophet Mohammed was ignorant or could read and write like other prophets . It also deals with the proof of the prophet's prophecy represented by the inspiration which Watt's deny . It also deals with specific verses ( ayyat )called satanic verses which Watt supports . The chapter presents the most important events that happened in Mecca like the apposition of Qureysh to the prophecy , the Muslim's migration to Al - Hebesha which Watt thinks that it took place for economic reasons , then the siege of the Muslims in the reef of Abi Talib . The siege ended by a miracle which God told the prophet about so that the idolaters believe in his prophecy . Watt ignores that miracle . Then the prophet's going to Al - Taef was an attempt to spread out the Islam beyond Mecca . Finally , the chapter ends up with the prophet's success in making an agreement between Al - Aws and Al - Khazraj in Yathrib which became the city of the prophet . The fourth chapter is entitled (the prophet Mohammed's (P.B.U.H) Summons in AL - Madina with Militarism and Political Sides) .This chapter is devoted to the transformational stage in Al - Madinah that starts by the Migration to Yathrib which became Al - Madinah Al - Munawara after the prophet's arrival . It witnessed the building of the honorable prophetic Mosque which was a distinctive sigh for the appearance of the Islamic cities , followed by writing the document which was the constitutional law that regulates the life of people in Al - Madinah and determines the relationship between the Muslims and other people in Al - Madinah , the Muslims themselves with each other , and the relation between the prophet and the Jews ( Bani Qureytha , Bani Al - Nadhir and Bani Qeynuqaa ) .To spread out the Islam , the prophet contacted the Arabic tribes in the Arabian Peninsula . Watt claims that the prophet contacted the tribes only in the northern part of the Arabian Peninsula . The prophet has also sent messengers to kings to inform them about the new religion . When the Islam has become a great religious and political power in the Arabian Peninsula , delegations came to announce their Islam . This made Watt raise doubts about the prophet ad minimize his role . Then he draw the picture of the prophet as a raider and he mixed the Arabian raids with Al - Jihad in the Islam . The fifth chapter ( The Prophet Mohammed's (P.B.U.H) Summons in AL - Madina with Sociality and Legislative Sides ) is specified to the works of the prophet in Al - Madinah . It starts with the fraternity between the supporters and migrants to help the migrants and lessen their feelings of bitterness of being away from home . In regard to the prophet's marriages , Watt explained them in terms of only one impetus and that is the political impetus . He tried to describe the prophet as a politician who cares for nothing except fulfilling his political ambitions . In fact , Watt ignored all the other impetus for the prophet marriages like the social , religious and social impetus . As for the last period of the prophet's life , Watt ignored a lot of its aspects in spite of its importance . Moreover , he ignored a lot of the prophet's innate peculiarities ,and raised doubts about the Qur'an and its collection and regards it as the creation of the Prophet Mohammed . The study has arrived at many conclusions like Watt's denial of the inspiration and regarding it as a kind of super consciousness , raising doubts about the Qur'an and saying that it was created by the prophet for some periodical demands , Claiming that the prophet has taken a lot from previous religions : Judaism and Christianity , saying that the prophet has a political impetus for his multi - marriages and accusing the prophet of taking Al - Jihad for the sake of God as a way to earn financial benefits and to spread beyond the Arabian Peninsula

الاوضاع الاجتماعية والاقتصادية في مدينة كربلاء 1939 - 1958 == The Social and Economic Conditions In Karbala city 1939 - 1958

اسم المؤلف: ضياء حسن قاسم محمد الخرسان
اسم المشرف: علي طاهر تركي الحلي
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الحديث والمعاصر
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: كربلاء
الصفحات الاولى:
المستخلص: The social and commercial sides formed two basic principles to develop nations due to their direct connection with the individuals and society for better future. Accordingly, many studies including the current study tried to shed the light on The social and commercial conditions of various cities. Karbala city had its share of this search. There was a study concerning Karbala social and commercial states from 1921 - 1939 which showed a significant and valuable part of the most prominent of the city in addition to what distinguishes the city of religious privacy due to the Imam Hussein and his brother Al Abbas ( p.b.u.t.). this added another importance to the city which became a polestar for visitors from all over the world; the matter that reflected on the social and commercial sight and activity. This in turn, formed a motif to the researcher to study it from1939 - 1958 completing his previous colleague's beginnings. The year 1939 is considered as a decisive stage of contemporary Iraqi history, the date of King Ghazi's death in the fourth of April 1939 and receiving regency by Abdul Ellah on King Faisal, the second which was followed by disturbing political and commercial situations, besides beginning the second world war. In addition, reflection of all the above on the commercial and social reality ofKarbala city; the matter that formed the second motif to choose the topic. From another side and since Karbala is a religious center in the Islamic world. It is a place that attracts hearts from various nations that had influence on the community nature and its populated structure as a materialistic constituent, and also on the city culture, ideology, arts, civilization as a moral constituent. This led it to move in isolation with some privacies that recognized its paralleled religious cities which deserves to be studied in particular in accord to that variety and importance. If you ask, why do we study the religious school? Karbala has its own religious center and contains many religious men, scientists, and scholars that why there were many religious Hawza schools. And for the question, why there are customs, traditions, and social sights in Karbala city? This is because the city has its own privacy, especially from the religious side that made customs and traditions differ from other cities, such as gatherings and Husseini processions, AIrbeen, Sha'abaniyah visits, a method of practicing rituals in mosques and Husseiniyahs. There are customs held in the blessed Ramadan month, for they are specific traditions inKarbala city as kids circumcision, vows, and playing. All these and other traditions has special influence. The answer for why the medical situation is concerned is due toits deterioration from1939 - 1958 when different diseases attacked the city where we are going to devote a table to clarify their types and essence. Concerning education, it depended mainly on traditional teachers, and religious scholars, whereas the governmental schools were very bad with weak learning. So, the primary learning almost was nothing with a small number of learners. Even their number in the high school was very low. This led to spreading of illiteracy and ignorance in the Karbala community till women entrance to school was considered in the Karbala community as a sort of corruption and behavior deviation. If one inquires why the economic side in Karbala is concerned, then we know that vocational side has special influence for what distinguishes Karbala, since it has various main vocational works like shrowed production, rope twisting, treacle, holy clay, gowns, etc. if somebody asks why the water resources are concerned, this is because Karbala is a tourist city which gets money from inside and outside Iraq such as the almsgiving, fifth, vows, and ouda almsgiving, and all these are charity funds come to holyKarbala from Indians' and other countries shia people. The study deeply tackled the general conditions of Karbala city, starting with the name origin, establishment, the administrative organization, the most important political development in the ottoman era and Karbala's city position, Karbala's stand towards the British occupation in 1914 as the parties and associations, as well as the influence of the political, social, commercial events in Karbala city. This produced number of newspapers and various magazines. The researcher also mentioned the social and commercial impact of the different political and social development in Karbala. The researcher discussed the most prominent social developments and their influence on the general life in Karbala which is the social structure of Karbala city, number of population, the social and religious sights of Karbala city, the religious and cultural gatherings and the social and

مظاهر البذخ والترف عند الخلفاء والامراء في العصر الفاطمي من سنة (358 - 567هـ/ 968 - 1171م) == Appearances of Lavishness and Luxury to Caliphs and Princes of Fatimid Era from 358 to 567 H./ 969 to 1171 A.D

اسم المؤلف: ندى عباس فرحان الشمري
اسم المشرف: محمد مهدي علي الشبري
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: كربلاء
الصفحات الاولى:

الترغيب والترهيب في الاندلس من الفتح الاسلامي حتى نهاية عصر الطوائف (92 - 484هـ/711 - 1091م) == Persuasion and intimidation In Andalusia from the conquest of Andalusia until the end of the era of sects (92 - 484ha / 711 - 1091ce)

اسم المؤلف: هدير باسم كامل المعموري
اسم المشرف: محمد عبد الله المعموري
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بابل
الصفحات الاولى:
المستخلص: الحمد لله الذي اكرمنا بالاسلام دينا , وبالقران الكريم كتابا منيروابمحمد (صلى الله عليه واله وسلم) نبيا هاديا.وصلى الله على خير خلقه صفوة الصفوة من انبيائه ورسله الذي اشرقت به شموس المعرفة ساطعة, وعلى اله الطيبين الطاهرين وقد انهروا لنا المعرفة متدفقة سائغا شرابها, ملونة افاقها فهم عيبة علم الله وخزان معارفه. اما بعد : فبرحمة من الله سبحانه كان اختيار موضوعي الموسوم( الترغيب والترهيب في الاندلس من الفتح الاسلامي حتى نهاية عصر الطوائف92 - 484ه\711 - 1091م) .ونحسب ان هذا الموضوع من الموضوعات المهمة التي تتعلق بدراسة جانب من جوانب الحكم في الاندلس وقد بان لنا من خلال هذه الدراسة ان هذا الجانب لم يحظ باهتمام الباحثين والمؤرخين لاسباب متعددة لعل اهمها تناثر المعلومات في بطون الكتب, واضيف الى ذلك ان الكتاب والمؤرخين القدامى قلمواقفوا على مثل تلك الموضوعات , بل اهتم اغلبهم في تدوين سير الحكام وما قاموا به حتى قيل عنهم انهم (مراة السلاطين).ولعل من الاسباب التي دفعتنا لاختيار هذه الدراسة هو ابراز مخاطر الترغيب والترهيب على الدولة والمجتمع حتى يتم تجنبها في انظمة الحكم المعاصرة واللاحقة فضلا عن ذلك وضع صورة مفصلة لحقبة تاريخية عانت ما عانت من الترغيب والترهيب في الاندلس على الرغم من تناول الدراسات السياسية والاجتماعية والاقتصادية والادبية عن تاريخ الاندلس موضوع الترغيب والترهيب لكن بشكل ضمني ومحدود ,وهذا يعني ان موضوع الترغيب والترهيب لم يستعرض بشكل واف, ولم تتطرق له اية دراسة جادة , وعسى ان تكون هذه الدراسة نافذة نطل منها على دراسات اخرى في هذا الموضوع وموضوعات اخرى ,ان الترغيب والترهيب قد اعتمدتها الدول في كل زمان ومكان فوجدت عمادا تقوم به خيمة حكمها , وميزانا تزن به من يرتضيها حكومة ويعين بقاءهوايذود عنها اعدائها , ومن يقف معارضا لسياستها يناوئ منهجهوالعله يتحين فرصة لينشب مخالبه في اعضائها حتى تلفظ انفاسها .وتنوعت الوسائل والاساليب المتبعة في استخدام تلك السياسات ففي مجال الترغيب اعتمدت الدولة على الفقهاء في تلميع صورتها امام الناس ولكسب ود الفقهاء المالكية عملت الدولة على محاربة جميع المذاهب التي حاولت ان تجد لها موطا قدم في الاندلس , لذلك كان الفقهاء في كثير من الاحيان عاملا مساعدا للدولة سواء اكان ذلك في القضاء على الفتن الداخلية او في مواجهة الاخطار الخارجية عن طريق الفتاوي الجهادية التي كان يصدرها هؤلاء الفقهاء والتي كانت محط احترام وتقدير لدى عامة الشعب كذلك استعانت الحكومات بالادباء وبالشعراء لما لهم من منزلة تهفوا اليها النفوس, وبهم تزين مجالسهم وفعالهم وحروبهم في ابهى صورة واجمل ماخذ وقد وجدت في كتب الادب التي استعنت بها اطلالة على تلك الحقب التاريخية فامدني ذلك بمادة تاريخية لطيفة وظفتها في هذه الدراسة الا ان هؤلاء الفقهاء والادباء لم يكونوا في مامن من ارهاب الدولة في حالة خروجهم عن الخط المرسوم لهم وهو التاييد المطلق للدولة, فاذا حاول هؤلاء الفقهاء والادباء معارضة السلطة وتوجيه الانتقادات لهواحث الناس على مواجهتها فان مصيرهم لا يختلف كثيرا عن المعارضين للسلطة سواء كان هؤلاء المعارضين ولاة او قادة او من عامة الشعب. واقتضت طبيعة الموضوع تقسيمه على ثلاث فصول يسبقها مقدمة وتمهيد.اختص التمهيد بمفهوم الترغيب والترهيب لغة واصطلاحوابينت هذين المفهومين في القران الكريم والسنة النبوية ومجال استعمالهما فيهما مطرزين بالايات الكريمة والاحاديث الشريفة لما لها من اثر في الدعوة الى الله تعالى.وجاء الفصل الاول تحت عنوان الترغيب والترهيب في الاندلس من الفتح الاسلامي الى نهاية عصر الامارة( 92 - 316ه/711 - 912م )فقد احتوى على مبحثين اثنين المبحث الاول الترغيب في الاندلس من الفتح الاسلامي الى نهاية عصر الامارة تناولنا فيه الترغيب وسيلة للحكم في بلاد الاندلس من الفتح الاسلامي الى نهاية عصر الامارة متعرضة لشيء من فتح بلاد الاندلس واسباب قدوم المسلمين اليها فاتحين.اما المبحث الثاني فقد تناولنا الترهيب من الفتح الاسلامي الى نهاية عصر الامارة فصلنا فيه موضوع الترهيب في المدة عينها . ولن ننس من حظي بالترغيب وماناله الترهيب من المعارضين للسلطة في الداخل والخارج والوان ذلك الترغيب والترهيب .اما الفصل الثاني فقد خصص لعصر الخلافة التي امتدت بين (316 - 422ه) وهي مدة بلوغ بلاد الاندلس اوج عظمتهواامتداد سلطانها فلبست سياسة الترغيب والترهيب اثوابا جديدة تليق بتلك العظمة التي اسبغتها سياسة الخلفاء الامويين والالتفات الى طبقات المجتمع. وهذا الفصل انتظم في مبحثين اثنين المبحث الاول الى (الترغيب في عصر الخلافة 316 - 422ه) وراينا اهتمام الخلفاء بطبقات وفئات جديدة لم يعن بها السابقون من اولي السلطة كالفقهاء الذين بذلوا الجهد لتوطيد اركان الدولة. كما استعان اولو الامر برجال الحركة العلمية والادبية لتلميع صورة الحكم , كما امدوا حبل العطاء واواصر العناية بالمعارضين للسلطة وللدول الاخرى المناهضة لهم فحالفهم التوفيق مع اطراف وخالفهم مع اطراف اخرى.اما المبحث الثاني الموسوم (الترهيب في عصر الخلافة 316 - 422ه) الذي اتبعه ارباب السلطان في هذه المدة فنال بعضا من اطراف المعارضين واصحاب المناصب السياسية وبعضا من الفقهاء والادباء تدفعهم مواقف واهداف شتى .وياتي الفصل الثالث (الترغيب والترهيب في عصر الطوائف 422 - 484ه) ليمتد عبر عصر الطوائف بمبحثين ايضا.اختص المبحث الاول الموسوم (الترغيب في عصر الطوائف422 - 484ه ) في ظل حالة الانقسام السياسي ونشوء دويلات متعددة في بلاد الاندلس مما دفع حكام هذه الدويلات الى اتباع اساليب متعددة في الترغيب كي تبقى تلك الدويلة والاخرى تقارع اعدائها بما لها من انصار ورجال يذبون عنها.اما المبحث الثاني(الترهيب في عصر الطوائف 422 - 484ه) فقد كان مختصا بالترهيب الذي سلكته تلك الدويلات مع اعدائها في الداخل والخارج والوان هذه الاساليب.وجاءت الخاتمة في نهاية المطاف لتحتضن خلاصة النتائج التي توصلنا اليها مذيلة بالتوصيات التي تراها الباحثة ضرورية .اما الصعوبات التي واجهتنا في هذه الدراسة فقد تمثلت بقلة المعلومات والمصادر التي تناولت دراسة تاريخ الاندلس وتناثر المعلومات في طيات الكتب مما جعل الباحث في صعوبة من امره في جمع هذه المعلومات المتناثرة واستخلاصها لتظهر بهذه الصورة.واما المنهج الذي قد اتبعناه في كتابة هذه الدراسة هو المنهج الاستنتاجي الذي ارفدنا باغلب تلك الرويات لاعطاء الباحث اولا المجال لابراز دوره وشخصيته من خلال ارائه التي تبناها عقب كل موضوع او رواية والتي قد يكون مصيبا فيها او مخطئواهذا يبقى في النهاية مجرد راي شخصي قد ينفى بادلة قاطعة ثبتتها كتب التاريخ او قد ينفيها من سياتي بعده ممن سيتطرق لمواضيع كهذه واما التسلسل الزمني الذي اتبعنا في هذه الدراسة هو تقسيم المادة حسب كل زمن وعصر ابتداء بعهد الفتح ثم الامارة مرورا بعصر الخلافة والحجابة وانهائها بعصر الطوائف وكيفية سياسة كل حاكم وخليفة في سلطته. | Cairo city had taken up economical importance and commercial since Islamic Arab conquer till end of Fatimid era, and that related to numbers of main factors of which distinctive geographical location that had been take up by this city. As it way on the commercial way that joins between southern Arab Peninsula and Europe. Moreover the existence of Nile which gives it economical importance and commercial that contributed in growth and development of business transactions thereon the growth and development on economy and commercial sides that Cairo witnessed in Fatimid era exceeded what others Egyptian cities rejoiced as Fistat and Iskandria.????????????????????????????????? The reason related to great interest that this city obtained by Fatimid Khalafas made it significant to the traders and capitalists; we cannot forget that Fatimid city had been built on the basis of many factors. The commercial and economy factors were in advance of this basis that had been taken into account when established. It was pointed that other Egyptian cities, the agricultural side took great domain its commercial actives, surly the great commercial roles and economy which the Cairo city did doming Fatimid Era, contributed greatly and widely on immense commercial activity which took up in the international trade. When the way economy commercial activity, there must have been existence occupation helps and facilities at monetary translation, and continuance of all commercial movement therefor the exchange played role as occupation banking and commercial in the same time important role in the activity movement of commercial and economic in the city o Cairo. For importance of the occupation in commercial and economic activity, for its role in the politic monetary limitation for Fatimid Khalafa, the title of the study it ""The Exchange and the money Exchangers in Cairo in the Fatimid Era 358 - 567H\968 - 1171AD "">>>>>>>>>>>>>>>>. The study includes what happened on they occupation during the four season and introduction and conclusion._________________________________________As the scholar has the first chapter which consists all two section ''the construction of population at Cairo in Fatimid Era'' in addition to must importance commercial marked in it, then he refer to the caking and location at the city and reason that impulses the leader (Jawhar Al - saqli),to built it. The second section has been done the study of exchange where from its definition in language and idiom and its historical root also the definition between the exchange erudite and finally the condition of Islamic law (sharia). While chapter second beings with the markets of exchangers ,than banking businesses that exchangers did during there work in exchange, at the and of the first section , the study of flourishing factors in Egypt in Fatimid Era, whereas the second section had been studied chequere –exchanges as one of deposits processes which played importance role in exchange occupation. Chapter three has been studied the role Fatimid stoke and its money ( dinar and dirham ), and the weights at money and the influenced factors in its rate at exchange in first section. While the second section has been studied the relationship at authority with the exchange throughout supervisor of prices and has role in Cairo market.???????????????????????????????? Finally, chapter four has been studied the political and economic situation and the social life for exchangers in Fatimid Era in the first section, in second section has been contained the risk at the banking processes (the risk that exchangers subject to). In addition to the political of state with treads in markets. At the end section three that has most famous Egyptian exchangers in Fatimid Era. After carrying out the study (The exchangers and money exchange in Cairo in Fatimid Era) the scholar sums up the following : *__Exchange occupation represents one monetary and banking activity which contributed in the growth and development commercial role that.????????????????????*__ exchangers played in Egypt in Fatimid Era when become trade in addition to exchange occupation which mains they were traders and exchangers at the same time..????????????????????????????????????????????*__The social factor played importance role in exchange occupation since the structure at population to the Cairo influenced greatly in the commercial activity and economic and that effected the banking businesses which exchangers worked on basis.*__For commercial relationship and monetary between exchangers nearby and cities at Islamic Arab their great influence on development at occupation at exchange in Cairo, in spite of the political enmity Fatimid people that was between them and Abbassen in Baghdad permitted the trade and freedom at transportation between them and Abbassen cities, and the role contributed in accuracy at Egyptian exchangers for occupation and there experience obtain that previous them in that exchangers at cities, Kufa and Baghdad

سياسة نقض العهود والمواثيق في الدولة العباسية (132ـــ334ه/749 - 945م) == The policy of denouncing covenants and covenants in the abbasid state (132 - 334ha/749 - 945ce)

اسم المؤلف: محمد جبار عبيد العزاوي
اسم المشرف: عبد الستار نصيف جاسم العامري
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بابل
الصفحات الاولى:
المستخلص: جاءت هذه الدراسة بعنوان : (سياسة نقض العهود والمواثيق في الدولة العباسية (132 - 334ه/749 - 945م))", بعد ان كثرت العهود والمواثيق التي كان الخلفاء يصدرونها من اجل تعيين ولاة عهودهم من بعدهم او التي يمنحها الخليفة لاحد الافراد الذين شقوا عصا الطاعة, وجميع هذه العهود تمتاز بغلبة الناحية الدينية عليها, فهي مليئة بذكر اسم الله تعالى وذكر رسوله (), واهمية العهد والوفاء به, وكلما اوثق القوم في الاستيثاق ومحاولة جعل الاطراف المعنية تلتزم به, سهل على من يريد نقض العهد ايجاد المخرج للتخلص من القيود التي تربطه, ذلك ان اخلاق القوم وسلوكهم الديني كانت تسوغ لهم نقض العهد بمنتهى السهولة.وقد ركزت الدراسة على السياسة الداخلية للدولة العباسية, وتحاول ان تلقي الضوء على اهم الجوانب التي تعين على اعطاء صورة واضحة عن نقض العهود والمواثيق في الدولة العباسية, وذلك من خلال تتبع السياسة التي انتهجها الخلفاء العباسيون في التعامل مع ولاة العهد, والعلويون وكذلك القادة والامراء والامويون, وماهي دوافع نقض العهود والمواثيق, ونتائجها, فجاءت هذه الدراسة في مقدمة وتمهيد وثلاثة فصول وخاتمة, تناولنا في التمهيد : التعريفات اللغوية والاصطلاحية لنقض العهود والمواثيق, وما اشتملته من معان متعددة, وتبيان العهود والمواثيق في القران الكريم والسنة النبوية, فضلا عن الجذور التاريخية لنقض العهود والمواثيق في الدولة العربية الاسلامية حتى عام (132ه/749م).وخصصنا الفصل الاول : لسياسة نقض العهود والمواثيق في ولاية العهد وتضمن نقض العهود والمواثيق في العصر العباسي الاول(عصر القوة والازدهار)(132 - 247ه/749 - 861م), ومن ثم تناولنا نقض العهود والمواثيق في عصر الضعف والانحلال(247 - 334ه/861 - 945م).وفي الفصل الثاني : انتقلنا للحديث فيه عن نقض العهود والمواثيق مع العلويين, فقد تضمن طبيعة العلاقة بين العباسيين والعلويين قبل قيام الدولة العباسية وبعدها, وكذلك تناولت الشخوص العلوية التي مورست بحقهم هذه السياسة.وتناول الفصل الثالث : نقض العهود والمواثيق مع القادة والامراء والامويين, ووفقا لمحورين : الاول شمل نقض العهود والمواثيق مع القادة والامراء, اما المحور الثاني فقد تضمن نقض العهود والمواثيق مع بقايا الامويين بعد سقوط دولتهم على يد العباسيين سنة(132ه/749م), وكشف لنا هذا عن تجذر واستمرار حالة العداء بين الامويين والعباسيين الذين لم يترددوا في نقض العهود والمواثيق معهم. وتضمنت الدراسة جملة من النتائج , تم ذكرها في نهاية الدراسة. | This study was entitled : "The policy of denouncing the covenants and covenants in the Abbasid state (132 - 334ha / 749 - 945ce)", after the covenants and covenants that the caliphs had issued for the appointment of the rulers of their covenants after them or given by the caliph to one of the individuals who made a stick And all the covenants are characterized by the predominance of the religious aspect, they are full of mention of the name of Allah and His Messenger, and the importance of the Covenant and fulfill it, and the closer the people in the authentication and try to make the parties concerned adhere to it, The restrictions that bind him, because the ethics of the people and their religious behavior was justified to revoke the Covenant Extremely easy The study focused on the internal policy of the Abbasid state, and attempts to shed light on the most important aspects that should have given a clear picture of the abrogation of covenants and covenants in the Abbasid state by following the policy pursued by the Abbasid caliphs in dealing with the rulers of the covenant, , And what are the motives of denouncing the covenants and covenants, and their results, this study came in the introduction and preface and three chapters and conclusion, we dealt in the preface : the linguistic and standard definitions to break the covenants and covenants, and the implications of multiple meanings, and the covenants and covenants in the Koran and Sunnah Yeh, as well as the historical roots of denunciation covenants and conventions in the Islamic Arab state until the year (132 AH / 749 AD) We devoted the first chapter to the policy of annuling the covenants and covenants in the Covenant and guaranteeing the annulment of covenants and covenants in the first Abbasid era (the era of strength and prosperity) (132 - 247 AH / 749 - 861), and then addressing the abrogation of covenants and covenants in the era of weakness and decay (247 - 334 / 861 - 945) In the second chapter : we moved to talk about the annulment of covenants and covenants with the Alawites. It included the nature of the relationship between the Abbasids and the Alawites before and after the establishment of the Abbasid state, as well as the higher figures who exercised this right.The second chapter included the revocation of covenants and covenants with the remnants of the Umayyads after the fall of their state by the Abbasids in (132 AH / 749 CE), and revealed to us This is the root cause of the continued hostility between the Umayyads and the Abbasids, who did not hesitate to break the covenants with themThe study included a number of results, which were mentioned at the end of the letter

عباس محمود العقاد : دراسة في نشاطه السياسي ومنهجه في الكتابة التاريخية (1889 - 1964) == Abbas Mahmoud Al - Akkad; A Study of His Political Activity and Methodology in Historical Writings 1889 - 1964

اسم المؤلف: خير الله حسين عبيس الحجام
اسم المشرف: مشتاق طالب حسين الخفاجي
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الحديث والمعاصر
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بابل
الصفحات الاولى:
المستخلص: This study, entitled "Abbas Mahmoud Al - Akkad; A Study of His Political Activity and His Hethodology in Historical Writing 1889 - 1964", deals with aspects of Al - Akkad's political life, his methodology in writing events and historical issues, and biographies of historical figures .Al - Akkad is an important figure that occupied the minds of many thinkers, historians and researchers. They had different opinions about him because of richness of his writings in intellectual, literary, political, historical filds. Which, actually, represented a wealth of knowledge to Arab schools of thought. The study sheds light on this character that led to remarkable achievements in both intellectual and political aspects of his era, which is one of the most important in Egypt's modern and contemporary history : the era marked from the end of the nineteenth century until the second half of the twentieth century. Almost from the first beginnings of the British occupation of Egypt AD 1882 until the July Revolution, 1952 .The subject matter of this study is vital because Iraqi historic libraries lack it, especially in its political aspects and historical writings and methodology in those writings. They also lack any significant academic study that cover this topic. The same applies to Egyptian universities, according to the researcher’s work. Although several academic studies do exist, but they on the literary and intellectual works of Al - Aqad. Some of these studies focused merely his Islamic and linguistic writings. That makes it so fiddicuilt to consider this study a supplement to these former studies because it is studying the personality of Al - Akkad. The study primerly aims to explore the political activism of Al - Akkad, a filed wasn’t extensively in most studies. Moreover, this represented a long period from 1907 to 1952. A period in which Al - Akkad contributed to political thought and direct action. This represented by his participation in the Egyptian House of Representatives, and being a member of a political party that he supported, and oppesed its rivals. However, Al - Akkad, the politician and historian, remained hidden from the eyes of both academic and non - academic readers, despite the calls for researchers and historians to address these aspects .From that perspective, the subject of this study was set to highlight Al - Akkad’s personality and to rediscover his political activity, in addition to analyze his approach in historical writing .The scientific method requires a study to be divided into : an introduction and four chapters, concluded by the most important results. Finally, appendices, a list of sources and references and then a summary in English . The first chapter discusses the life of Al - Akkad, from his birth in 1889 until 1918. This chapter includes his birth, family, youth, education, and cultural composition. Then inspects the beginings his vocational life and the start of his intellectual and political activism. The second chapter discusses Al - Aklkad’s political activism, which appeard to be more noticeable from 1919. That is when Al - Akkad became an active member of the Wafd Party of Egypt, the legitimate representative of the National Movement at the time. The chapter ends with the fall of the government of Muhammad Mahmud Pasha first in 1929. The third chapter demonstrates the formation of Al - Akkad’s political activism and his political positions. Starting from 1930, Al - Akkad was a member of the Egyptian parliament for the first time. The chapter reviwes his discussions within the parliament for various political, social and economic issues. It also reviews his political positions from the Egyptian ministries and the British occupation, until his resignation from the Wafd Party in 1935. Following that, joining the Saadi Party in 1937. The chaper goes on Al - Akkad’s second term in the Egyptian parliament from 1938 to 1942, and then his political positions on both the Second World War (1939 - 1945), the Muslim Brotherhood (1946 - 1950) and the July 1952 revolution. The fourth chapter, which included an overview of his intellectual work, and his concept and interpretation of history. The chapter reiviews Al - Akkad’s methodology in documenting historical events. The chapter aslo discusses Al - Akkad’s approach in writing biographies .The researcher relied on a wide spectrum of sources to support the content of the study. Starting with the unpublished documents of the Royal Court files, and the published documents, especially the record of the first session of the fourth round of the Egyptian parliament (1930) and the second session of the seventh parliamentary body. As well as a number of other references, such as documentaries and personal memoirs. The researcher also returned to several Arabic and Iraqi theses and dissertations, in addition to books written in Arabic or translated to it. Most importantly, Al - Akkad's works and other books about him or related to the topic of the current study. Moreover, the study returned to research, published articles, newspapers, and magazines that covered a wide range of Egypt's modern and contemporary history during the first half of the 20th century and continued until after the death of Al - Akkad in 1964 .The researcher came to a number of results. Al - Akkad was a distinguished character among his peers during his early years and education. Family and social environments had an impact on him. This impact reflected on his nurture and nature. Al - Akkad showed an early passion for learning and knowledge. He also showed strength, boldness and challenge. These traits enabled him to be one of the most brilliant minds of his time in the fields of knowledge and politics. His envolvement in political life was out of patriotism, because he considered the country's best interest his priorty. That represented in standing against the king, British occupation and the cabinets that supported them .Intellectually, Al - Akad made great contributions, hincluding his historical works. He formed his own opinion concerning the concept of history, its purpose and interpretation. His he followed the historical scientific methodology in his writings on historical. He preferred the analytical method for collecting and analyzing information. Al - Akkad Adapted an integrational approach inspired from psychoanalysis and the historical methodology. He used to imploy different approaches in writing biographies to shed light on historical characters. His encyclopedic skills and literary style greatly reflected in the quality of his works .

اثر المؤدبين في نشاة اولاد الخلفاء من (41 - 334هـ) == The effect of the painters in the emergence of the children of the caliphs (41 - 334 A.H)

اسم المؤلف: ماهر ماجد خليفة الشمري
اسم المشرف: عبد الحافظ عبد محمد الكبيسي
الموضوع العام: التاريخ
السنة: 2018
الموضوع الدقيق: التاريخ الاسلامي
الدرجة: ماجستير
اللغة: العربية
مكان الجامعة: بغداد
الصفحات الاولى:
المستخلص: Education was a prominent place among Arab Muslims, and care was great, given care and attention.As a result of this importance came the care and attention of the Umayyad and Abbasid caliphs in education, preceded by the attention of the Holy Prophet Muhammad (peace be upon him) and the caliphs adults were interested in scientists and honoring them by various means and methods.In the era of the emergence of Islam and the adult caliphs, the religious precepts that encourage children were popularized in the Arab and Islamic cultures. To adhere to moral and spiritual values and to adhere to the Islamic faith, and the commandments that urge the children of caliphs and governors to adhere to the principles of the right to the policy of parish affairs.In the Umayyad period, the commandments were varied and varied. There are political and educational precepts. It is the commandments of education, which is directed only to their children, including what they direct to the children of their children, and in this area are the educational commandments directed by the caliphs to the children of their children in order to educate them and prepare them to take over the reins after them.The caliphs did not neglect to seek to enable their political mentor to prepare their children to be successors after them. They realized the status of discipline and science. They were keen to prepare and prepare their children for the position of the caliphate. They concentrated much on their education and discipline, especially after the transition from the shura system in Islam to the inheritance system illiteracy
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