The rapid integration of artificial intelligence (AI) in educational settings has transformed traditional teaching and learning processes. In Iraq, higher education institutions are increasingly adopting AI-based learning tools, including intelligent tutoring systems, adaptive learning platforms, and AI-driven feedback mechanisms. This theoretical study examines the psychological impact of AI-based learning tools on university students’ motivation and self-efficacy. Drawing upon recent literature, this paper highlights both the potential benefits and challenges of AI integration in higher education. Key findings indicate that AI can enhance student motivation through personalized learning pathways and timely feedback while fostering self-efficacy by allowing students to monitor their progress and mastery of learning objectives. However, the study also discusses psychological challenges such as technology-induced anxiety, over-reliance on automated systems, and reduced human interaction. Recommendations for educators, policymakers, and future researchers are presented to optimize AI adoption in the Iraqi higher education context while addressing students’ psychological well-being.

French Missionary Dallet (1874) described that the thousand character essay was utilized for Chinese people for their children for the education of Chinese characters for long time more than 2000 years. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The order of Korean language is (subject + object + verb), while that of Chinese language is (subject + verb + object). Because of this characteristics of these two language, the translations both on Korean grammar and on Chinese grammar must be different. It has been permitted and been assumed legal to translate Tcheonzamun on Chinese grammar (Han, 1583). However, recently, several researchers tried to translate Tcheonzamun on Korean grammar (Park et al., 2021) and on Korean pronunciation of Chinese character (Kim, 2023). In addition, there is a deleting method or an analyze of Chinese character (Kim, 2023). The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). The meaning of Tcheonzamun (千字文) is the thousand(千) character(字) essay(文). The range of this study is 16 Chinese characters of (Tcheonzamun 449th-464th). This translating study was carried out on the method of Park et al., (2021). The Tcheonzamun book by Han (1583) was a little old, but this book was used on the present work. This study concerns the translation of Tcheonzamun poem (Tcheonzamun 449th-464th). The next is the result of this translating work. The title of this study is ‘My dear husband! Let us, you and me(your wife), offer our present(納) to the person of higher level or to the king or to our Savior(陛)! Let’s develop(陞) our position step by step(階)! (Tcheonzamun 449th-464th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 449-452 肆(Sa) 筵(Yeon) 設(Seol) 席(Seog). My husband! Do you want to prepare(設) the feast(席) of sufficient food and of full drinking of wine? However, there will be(肆) no order(筵). 453-456 鼓(Go) 瑟

French Missionary Dallet (1874) wrote in his book that there are many differences between China and Korea. And Dallet (1874) described the thousand character essay as the textbook for the children for Chinese characters both in China and in Korea. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Generally, Tcheonzamun is translated on Chinese grammar (Han, 1583). However, recently, several researchers tried to translate Tcheonzamun on Korean grammar and on Korean pronunciation of Chinese character (Park et al., 2021; Kim, 2023). The present work concerns the translation of Tcheonzamun (千字文) poem on Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The Tcheonzamun book for this study is somewhat old (Han, 1583). The range of this study is (Tcheonzamun 433rd-448th). There are three methods for Tcheonzamun translation. The first one is through Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The second method is on the basis of the meaning of Chinese characters (Park et al., 2021). The third method is the deletion or the analyze of Chinese character on Tcheonzamun (Kim, 2023). The present work is carried out on the method of Kim (2023). This is the work of translation of Tcheonzamun. The title of this study is ‘My darling husband! You are a constant anxiety (Geog-zeong Doe-yo!) to me (your wife)! (Tcheonzamun 433rd-448th)’. The next is the result of this study. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 433-436 圖(Do) 寫(Sa) 禽(Keum) 獸(Soo). “됐어 금새!” Doe-sseo Keum-sae! My wife! I have completed (Doe-sseo) the work in a short time! (Keum-sae!). 437-440 畵(Hwa) 彩(Tchae) 仙(Seon) 靈(Lyeong). “어째 낯서네!” Eo-zzae Nat-seo-ne! My husband! Is it true? (Eo-zzae). I can not believe you! (Nat-seo-ne!). 441-444 丙(Byeong) 舍(Sa) 傍(Bang) 啓(Gye). “와서 보게!” Wa-seo Bo-gye! My wife! Come (Wa-seo) to me, and see (Bo-gye!) my splendid work! Don’t worry! 445-448 甲(Gab) 帳(Zang) 對(Dae) 楹(Yeong). “걱정되요!” Geog-zeong Doe-yo! My darling husband! You are a constant anxiety (Geog-zeong Doe-yo!) to me (your wife)!.

French Missionary Dallet (1874) wrote in his book that the thousand character essay was utilized from ancient Chinese period. The thousand character essay is called as Tcheonzamun(千字文) in Korea (Han, 1583). Tcheonzamun means the thousand (千) character (字) essay(文). The Tcheonzamun book seems to have given to East Asia great effect for their culture (Dallet, 1874). However, the translation was done mainly on Chinese grammar (Han, 1583). Recently, several researchers tried to translate this master piece, the thousand character essay, on Korean grammar (Park et al., 2021) and on Korean pronunciation (Kim, 2023). These researchers supposed that the Tcheonzamun book was created by Korean language-speaking person(s) (Park et al., 2021; Kim, 2023). On the present study, the researchers will try to translate Tcheonzamun poem on the deleting method (Kim, 2023). Somewhat old Tcheonzamun book (Han, 1583) was used for this study, and the Chinese character on the book was utilized for this study. The range of this study is (Tcheonzamun 433rd-448th). The deletion or the analyze of Chinese character was carried out for the present study (Kim, 2023). The deletion is done on the different Chinese characters. However, sometimes, the deletion will be done within the same Chinese character. In this case, [] marks will be used in order to indicate this deletion. This work concerns the translation of Tcheonzamun poem of (Tcheonzamun 433rd-448th) on the deleting method (Kim, 2023). The title of this study is ‘My husband! Do you want to recover (冂) from your poor state (nothing)? You had better come(方) home where I(your wife) am(戶)! (Tcheonzamun 433rd-448th)’. The next is the result of this study. There is one repetition of each line, it is in order to compare the original form of Chinese character and the deleted form of Chinese character on Tcheonzamun book. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 433-436 圖(Do) 寫(Sa) 禽(Keum) 獸(Soo). 433-436 圖(Do)-冂-[口-口]-古-一=(nothing). 寫(Sa)-冖(冂)-乙一-灬=目. 禽(Keum)-山(乙一)-[冂-凵(冂)]-[人-乂(人)]=亠. 獸(Soo)-[口-口]-甲(古)-戈(灬)-一=厶. My husband! Are you going to be unfortunate(nothing) in future(目)? My husband! In order for you to be so, please, consider me(your wife)(厶) as a stupid(亠) woman! 437-440 畵(Hwa) 彩(Tchae) 仙(Seon) 靈(Lyeong). 437-440 畵(Hwa)-彐-‡-一=月. 彩(Tchae)-[彡-小(彡)]-幺(‡)-一=木. 仙(Seon)-山(彐)-丿=丨. 靈(Lyeong)-[二水-二水]-丿-[口-口]=口. My husband! Do you(木) want to be fortunate(月)? My husband! In order for you to be so, I(your wife) must talk(口) to you continuously and endlessly(丨)! 441-444 丙(Byeong) 舍(Sa) 傍(Bang) 啓(Gye). 441-444 丙(Byeong)-人-一=冂. 舍(Sa)-人-口-亠-一=(nothing). 傍(Bang)-亻-亠-丶丿-[一-丨(一)]=方. 啓(Gye)-人-口-乂(丶丿)=戶. My husband! Do you want to recover(冂) from your

This paper examines the transformation of India's legal landscape during British colonial rule. The transformation signalled a shift from fluid and diverse pre-colonial traditions to rigid codified systems. The fluidity can be ascribed to a complex interplay of religious laws, rulers' wills, local customs, and regional practices. Hindu and Islamic legal traditions coexisted alongside various customary laws, creating a multifaceted legal environment. British administration initiated standardization and codification, to negotiate this maze in order to administer justice in an unfamiliar context. The study explores the motivations behind this transformation, its implementation process, and the lasting impact.

Marriage, divorce, and maintenance laws in India are deeply rooted in the country's pluralistic legal framework, reflecting the diverse religious and cultural traditions. Hindu and Muslim personal laws, governed by distinct statutes and customs, exemplify this plurality. This article explores the legal frameworks governing marriage, divorce, and maintenance in Hindu and Muslim personal laws, highlighting their historical foundations, procedural aspects, and gendered implications. Marriage, as a socially sanctioned union, imposes rights and duties on spouses, influenced by customs, community traditions, and statutory laws. Divorce, historically more prevalent in Islamic traditions, is now legally recognized across religions as a remedy for irreparable marital breakdowns. Maintenance, ensuring the financial sustenance of a spouse post-divorce, varies significantly in its application under Hindu and Muslim laws, reflecting differences in religious doctrines and societal norms. The article also examines gender implications within these legal frameworks, including issues of child marriage, dowry-related violence, polygamy, and transnational marriage abandonment. While constitutional provisions like Article 14 advocate gender equality, the lived realities of women in India often reveal gaps between legal protections and actual experiences of inequality. Despite progressive reforms and feminist advocacy, discriminatory practices persist, especially within personal laws, underscoring the need for continued legal and societal transformation. By analysing marriage, divorce, and maintenance through legal, cultural, and gendered lenses, the study sheds light on the complexities of personal laws and their impact on women's rights and empowerment in India.

French Missionary Dallet (1874) wrote in his book that the thousand character essay has long been utilized both in China and in Korea. It has been used as the textbook for the education of Chinese characters for the children. (Dallet, 1874). The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). If somebody is going to get Korean words from the Chinese characters on Tcheonzamun, nearly all the persons will say “It is ‘Non sense’!” However, recently Kim (2023) insisted that Korean sentences are found on Tcheonzamun poem. It is the apparent object of the present study to find out Korean words on Tcheonzamun poem. However, the real object is to discover if Tcheonzamun was written by Korean language-speaking person(s). There are several methods for Tcheonzamun translation. The first method is through Korean pronunciation of Chinese characters on Tcheonzamun (Kim, 2023). The present study was done on the method of Kim (2023). The range of this work is (Tcheonzamun 417th-432nd). This study is the work on the translation of Tcheonzamum poem of (Tcheonzamun 417th-432nd). The title of this study is ‘My husband! Please say the next thing to the surrounding people "I am very hungry(Gum-deon; 宮殿), and the food(Bab-eul!; 盤欎!) is prepared. How(Nu-ga?; 樓觀?) can I get out of(Bi-ggyeo!; 飛驚!) here without eating?" (Tcheonzamun 417th-432nd)’. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 417-420 背(Bae) 邙(Mang) 面(Myeon) 洛(Lag). “뿌(背(Bae)) 머(邙(Mang)) 내(面(Myeon)) 라(洛(Lag))!” “뿌머 내라!” Bbu-meo Nae-la! My husband! The people say to their colleagues the next thing