ثيَشةكى

     هةست دةكريَت كة ليَكؤلَينةوة و شيكردنةوةي زمانةواني بة رِيَبازي نويَ لة زماني كورديدا لة هةنديَ رووةوة  بةرضاودةكةون،وةك لة ئاستةكاني(وشةسازي،رِستةسازي،واتاسازي)دا،سةرةرِاي ئةوةش لة هةنديَ لايةنةوة زؤر هةذار و سادة و ساكارة،وةكو ثيَويست ئاورِي ليَ نةدراوةتةوة،بؤية دةبيَت بايةخ و طرنطي بةلايةنة شاراوةكان و باس نةكراوةكاني بدريَت،زمانى كوردى بةطويَرةى ئةوةى  س

Linguistic studies present a distinguished place among modern human studies, as we find this clear in the scientific research institutions of the developed nations, it is the main pillar in the strengthening of links and consolidation pillars between individuals and groups. It is a language and between people's thoughts, feelings and actions, and has been able to show that language is not only a tool of expression but is closely linked to the intellectual, emotional and social life of these people individuals and groups.
    The derivation is a major step in Arabic in classifying formulas into weights with special morphological values; these are of great importance in sentences and structures that are the domain of the searc

لعلنان نق اأ اّاد أَ ثرالشم تَ ام يلثهاتس يل هامني ا يل ب نال س ييننانن ب د اّاد ين ا يلنال ني نا ي
تنن عل ينني مَ ينط يئني، يلقد قنقج ع طمنق ي ق ن ب ييننن ثع يلأحليث على اّأ يلحنلاي يل و هاع مأني يلقاد
نضعُ ن ش ن نّهن عنلثن نُرأ مُ يلأحلي ش ث دّ ذ ن طمنقيٍ نل ني.
حلُ يلعل م ييننننني يلقد قهقبم ل ي مناي يل ب نال س يلش هامت ققالنم يلش نانئد يلأل ي يلقاد ى قُعناى ق ننام
يل ش نال س يل و نال د لاى يين ان د شّ حناب، اد نىمق

Through tracingthe term “derivation” in the Holy Quran, I found that the word derivation varies and graduates in meaning from one form to another according to what has been mentioned in the Quranic context. In order to show that variation and graduation, we trace it in three axes:

The first axis (openness): the term “derivation” graduates from the meaning of openness and opening in its broad meaning to partial openness.

The second axis (the dispute): the term “derivation” participated with the general and private meaning, i.e. from hostility to antipathy.

The term “non-violence” is a means of political, social, and advocacy that excludes force in reaching its objectives, and lacks infringement of the rights of non-violence. The policy of non-violence is a beautiful logic of the whole of Islamic creation, in that it is an integral part of the whole structure of Islam and it is a policy of brilliant and brilliant saying in the Almighty: `` Neither level nor good or bad, pay what is better, If that between you and him enmity as if he were intimate guardian (Suratvsalat, verse: 34. Has According to the prophet of Islam, it means that God gives to kindness (kindness) what does not give to violence (Sunan Abu Dawood, 4/255). These terms accurately communicate what is meant by violence and n

In The Name of Allah Most Gracious Most Merciful

The characteristics of the doers of good are mentioned in the Holy Book of God, and love for them in five places, and whoever God loves, honors him and gives him victory. As for the love of the righteous, it has to do with loyalty, covenant, and integrity. Committing sins 0 Then after that he mentioned God those who fight in His cause and those who rely on Him and return to Him and turning away from everything else.

The main purpose of the research is to study the significance of the event in the explicit source and its significance in the Mimi source and to explain the difference between them in the Holy Quran, especially since most linguists were not interested in what the Mime source indicates in the text, but focused on its form and form, as they defined it as the name Linguists and grammarians did not mention a difference in meaning between the explicit source and the Mimi source, and they interpret the second in the first sense, which led me to choose this topic, to know the significance of each source through Appeal to the maqam and occasion in a challenge D The exact meaning.