In 1882 Egypt had submitted to the British occupization. The British foreign minister announced that Egypt became under the wing of Britain in 18th December 1914 after the breaking out of the first world war.In 26 August 1936 the British government set out about holding a treaty with the Egyptian government. This treaty includes a British acknowledgement of the Egyptian independence in home and foreign affairs. This will be in exchange of the Egyptian acknowledgment of the right of Britain to let her forces to study in the canal.After the end of the second world war, the Egyptian government saw that the treaty of 1936 has exhausted its purposes and the existence of the British forces. In the canal became unjustificated then and cm agreement was signed between the British and Egyptian governments to move out the British forces Egypt in June 13, 1956.After the British pulling out the Egyptian government worked hard to completed the national independence and to liberate from the western authority than the Egyptian precedent announced the nationalization the canal in July 26, 1956.Lebanon supported completely the decision of nationalization. The Lebanese government stood firmly in side of Egypt and assured its solidarity and support to Egypt and its nationalization of the canal. Also the popular attitude, represented by the parliament and the political parties, characterized by their complete support to the nationalization and they considered it as an magnificent step on the way of accomplishing the national sovereignty and independence. The demonstrations broke out in most of the Lebanese cities supporting Egypt in nationalization the canal.As for the trio aggression on Egypt in October 29,1956 the Lebanese government and people denounced this aggression. the government and the parliament announced their strong condemnation on the aggression. The Lebanese parties called to confront the colonization countries and to face the aggression. the demonstrations wandered about the streets at the Lebanese cities condemning that aggression. the demonstrator, demanded to volunteer in order to assist Egypt.

أزمة السويس --- موقف لبنان

This study gives a clear view concerning the attitude of Iran’s politics from political developments in Afghanistan during the period 1979-1998. We can say that this study analyzed so may information regarding political event. Regional reality and connections between both states have great impact in determining their own attitudes. Therefore, their relation were in compatible most of the time. Iran is following its motto which says:Exporting Revolution” in order to send the opinions of Islamic Revolution by humane trying to hide its expanding aim within the regional frame and create an atmosphere full of tension with the political regime in Afghanistan. Thus, Their relation were stamped with Severe hostility and became more than that reaching the state of breaking out a war between both states in August 1998.

تعنى هذه الدراسة في اعطاء صورة واضحة عن موقف ايران من التطورات السياسية في افغانستان للفترة 1979-1998 بحيث يمكن القول انها استطاعت ان تحلل كثير من المعلومات ذات العلاقة بمجريات الاحداث السياسية . فالواقع الاقليمي والروابط التي تجمع البلدين كان تأثيرها واضحاً في تحديد طبيعة ومواقف كل طرف اتجاه الاخر ازاء المتغيرات والتطورات السياسية التي تعرض لها كلا البلدين ، ومع ذلك اتسمت علاقاتهما بعدم الانسجام الكامل في كثبر من الاحيان ، فيران وتطبيقاً لشعارها الذي سارت عليه والمسمى بـ"تصديرالثورة" لغرض بث افكار الثورة الاسلامية التي جاء بها الخميني والتي سعت من خلالها الى تحقيق نزعتها التوسعية في الاطار الاقليمي ، خلق جواً من التوتر في علاقاتها مع النظام السياسي في افغانستان ، والذي اخذ يتصاعد شيئاً فشيئاً بعد التدخلات الايرانية المتواصلة في شؤون افغانستان الداخلية ، وتحديداً في المجال المذهبي والسياسي والدبلوماسي، بحيث اصبح واقع الغلاقات بين البلدين يتسم بالطابع العدائي لا بل كاد ان يتحول مع مرور الايام الى حد نشوب حرب بينهما في آب 1998.

Toward --- Iran --- موقف --- ايران

Abstract
The study of the prophet and of prophecy and the signs of prophecy and miracles that accompanied the Prophet during communicated the message of his Lord to humans , and the characteristic of the Prophet and other topics taking care of theologians and theology of all the teams and religions, including our Islamic religion, with blackened pages of books and many volumes in this selection, and make the study of the prophecy of the detective nodule infrastructure after study of the Deity in the literature, was considered to theologians and theology from the perspective of doctrinal because God had told the Prophet in his books of heavenly bodies, and make him the qualities and conditions and miracles and dignities, etc, and to find out who wants to review the views of theologians and theologians to return to the origins of books on different teams, made no exception for this research into the question of prophecy philosophers and mystics, scholars and fundamentalists and others,(and discussed here is studying the position of those speakers or Sufis or fundamentalists or scholars of Prophet hood).
Rather, the research head lesson and analysis and testing for the positions of Muslim philosophers exclusively, and philosophers such as Canadian and Abu Bakr al- Razi doctor and Farabi, Ikhwan al-Safa and Abu Sulaiman logical Sajistani, Ibn Sina and Miskaweih and Ibn Khadun in order to indicate the positions of these philosophers of prophecy, and to show how varied attitudes towards??.

The Moslem Philosophers --- موقف الفلاسفة

ثورة، فخ،موقف، الدولة، العباسية

Secularism Atitude in the Arabic, Islamic ideologyAbstract:Secularism is to establish life on a non- religious base. In its political side. Secularism means the non- religious aspect. It doesn't refer to its connection with science or the worldly aspects, as the word "Secularism" shows.In its relation with religion, it has a passive relation basically aiming to oust religion away from the political, economical, social and intellectual aspects of life.Secularism shows variation in its attitudes according to the ideological orientations. It is the refusal side according to the Islamic movements, and the ideologies of contemporary thinkers like "Al- Banna", "Al- Modoodi" and "Mohammed Baker Al- Sadr".Secularism doesn't take the non- allied side towards Islam and it cant be. It is impossible, as Islam if facing secularism in all tangible and intellectual aspects of humanity life. This argument is confirmed as the Islamic law is valid for any age of time. The features that qualified Islamic law to take such position are:- Islamic law implies many ethical standards.- It sovereigns the ages of the Islamic nation.- The Islamic law is a factor that gathers Arab majority and non- Arab minorities.The supporting atituede of secularism, which is represented by liberal trends, sees that supporting secularism is coming from cultural and historical borders, these trends are giving evidence saying that a combination of religious and secular authorities leads to tyranny and backwardness. In their opinion, acceptance of secularism in the Arabic Ideology is the way to reach rationality, equity, and freedom.The political Islamic Ideology and the liberal trends, do not differ from each other necessarily in their social goals they are aiming to. But they can differ in their ideologies background in respect to the religion position in life and universe. And if the Islamic ideology- the refusal attitude- is dealing with secularism from an ideological, cultural perspective in which religion is the core, the supporting attitude- liberal trends- is dealing with religion as it is just a relation ship between the human being and his creator "God". But this attitude is aiming to establish life according to standards of justice, consolidation equity and freedom.The research consists of three chapters:The first dealt with the definition of the term "Secularism" and the raise of this ideology the second chapter dealt with the trend which refuses secularism and the third one dealt with the trend supporting it. Then dealt with the trend supporting it. Then the research ended with the conclusion.

مما تقدم ايضاحه نستخلص أن موقف العلمانية في الفكر الإسلامي تباين حسب التوجهات الفكرية والتيارات الاسلامية والليبرالية والقومية واختلف هذا التباين في حدته تبعاً لمرجعية التيارات، ونستطيع القول:- إن العلمانية مفهوم غريب عن دولة العرب والإسلام فهي تعني الفصل بين الدين والدولة على الرغم من تنوع تعريفها واستدلالها اللفظي. إذ جاءت في بيئة مغايرة تماماً عن البيئة العربية الإسلامية فالتصادم بين الكنيسة والحاكم في أوربا وما ولدته من آثار وأشاعته من مخاوف انعكست على بلورة أفكار رافضة لتدخل السلطة الدينية بالسلطة السياسية وتحجيم دور البابا والكنيسة مع تزايد حركات التنوير والأفكار القومية التي سادت في أوربا فترة عهد الاصلاح الديني وتنامي التيار الليبرالي فيها مع دعوات تبني المساواة والمواطنة وشيوع هذه المبادئ في الفكر الغربي.

موقف العلمانية في الفكر الإسلامي