Journal of the College of Islamic Sciences

verbs form “infa’ala” in the Noble Quran, collecting all the aspects of these verbs The idea of this study is based on the analysis of the all the and dealing with these verbs according to the linguistic origin and its development. The study also tackled the signification of these verbs for the scholars specialized in Quran explanation and clarifying the phonetic relation between the sound and the meaning.
The representation of the material studied depended on the arrangement of word and its counterpart according to its mention in the Holy Quran for the first time. The study reached several conclusions. The most important conclusions are: the verb form “infa’ala” comes to mean compliance and non-compliance, and there is a relation between the meaning and the utterance especially in the Holy Quran. The words of the form “infa’ala” have stronger voices in their structure in comparison to the voices of other words in the Holy Quran.

The interpretation of the Khazen for the sake of the greatest interpretation called the parameters of download where the models and the wording of the advances of the righteous and the Hadith and some of the jurisprudential provisions of jurisprudence as well as the Quranic verses of the correct and good and others contained important benefits needs interpreter and grammatical and rhetorical and inflexible is very important in the study and search for scientific angles where he lived in The seventh half century AH, the height of science and knowledge in his century

This research consist of an introduction and three sections. Section one deals with two demands. The first one deals with the best way to read the Holy Quran. It is discovered that there are some ways the Muslim should follow if he/she reads it. Some of them are obligatory, some are permissible and some are preferable and it can be read if the Muslim was walking, riding, lying. The second demand deals with the benefits of reading the Holy Quran which occur at the Holy Quran or at the Prophet Mohammad (blessing and peace be upon him) sayings.
Section two deals with how to deal with Holy Quran. Section two deals with two aspects. The first one how to deal with Holy Quran and the second one I stayed the sayings that are said about reading the Holy Quran that the Muslims get like the reward. This reward might be in the first, in the hereafter life and the reward they get from Allah Almighty, according to what they possess from the Holy Quran.
Section three deals with two sup-sections. The first one I stated that the Holy Quran might be with the Muslim or against him. The one who reads, follows it, to be with him in the resurrection day. The one who does not read or follow it in instructions it will be against him that day. The second sup- section I mention that some Muslims left reading the Holy Quran and left following its orders for different kinds and many reasons.
Then, I ended the research with conclusion, the research margins and the references I depended on.

This research sheds liqht on AL _ lmam al_ nawawi (allah pleased him) stgles in showing semantics of AL_ Hadeth AL_nabawi terms which has been setted in Saheh Maslim Through what is Siwilar to them in the Holy Qhran .
AL_ lmaw AL_ Nawawi depended on describing prophetic words by using Semantics to the tloly Quran to it His duty leel to make avery vare great method in religious references specially the references which take care of prophetic texts .the Holg Qnran and AL_Suna are related with each other becauje their reference is the same (AL_wahei) as a result to this fact the research concentrate an showing the bescribi ling nistil terms in AL_ltadeth AL_Nabawi .
So thi research gives a sign to take benefit fram the toly Quran the comparison between thesc two term ile the ltoly Quran and what is similar to them from AL_Suna AL_Nabawi term increase the concept of jurdences .

the leading imams of Hadith and their memorizing, namely, 'Azim bin Abdul Qawi bin Abdullah Al-Mundhiri (656 AH), Muhammad ibn Ahmad bin Othman This research has dealt with a comparison among of three great of bin Qaimazalhabi (748 AH) and Ahmed bin Ali bin Muhammad bin Muhammad AL-Askalany (852 AH) ".This paper has presented a brief curriculum vita about their life, Kitab AL-Kashif for AL-Thahabee and Taqreeb AL-Tahtheeb for Ibn Hajar. Then the researcher has made a comparison among them in terms of their final opinions of some narrators who differ in their opinions in terms of weakness or documentation. These imams belong for different centuries. Their opinions are regarded by the specialists of this field in terms of acceptance of the narrated of the narrator of AL-Hadith and its reject. The researcher has drawn a table and presented the name of each imam and their opinions and to what extent their agree with each other.

The necessity needs to educate the youth a right Islamic methods out from fetter which is moderate in religion without defects to set out right thoughts. This establishment aims at educating the individual high spirit of Islam which stands for accepting the others from different
religion ant to put right for the secondary stage.
This research treats fetter in religion. It also sheds light on the types of fetters. As well as it deals with rules Al- jehad and how to treat people other than
muslims in a good way. The study falls in six sections.

The research " choose al – imam Taqi al – din al – Subki in that involves " Farth al – kyfaya " – acomparative study " . The research included at the entrance , three demends , and aconclusion .
The Fajss th entrance to talk – briefly – briefiy – about the difference between " Farth al – ayin " and " Farth al – kyfaya " . and the face of the face of the label to " Farth al – kyfaya " .
The first demand and makes it He addressed the definition of " al – Farth " and " Farth al – kyfaya " .
The second requirement – a search mayor – fastarth where choosing al – imam Taqi al – din Al – Subki in the search , and took statements fundamentalists , and dismissed all evidence to say , and what it cited objection and answers and Takabbat .
The third requirement addressed I tolk – briefly – on the type of dispute , meaning : Is it moral to him effect , verbal or no effect ?
The conclusion allocated to a statement by the search results .

Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the Seal of Prophets and Messengers, and on His family and companions.
After completing my research entitled: (Khalaf bin Ayoub and his jurisprudential views), I summarized the most important conclusions I have reached:
Imam Khalaf ibn Ayyoub, one of the prominent imams of the Hanafi scholars, who enjoyed his good reputation and knowledge in science, is one of the scholars of prophet the Hadith. He studied at those educators such as Ibrahim ibn Adham and others.
It is clear to the researcher that the opinion of the majority of fuqaha jurists in investigated payers is given preference.
The research proved that it is necessary to wash on someone who woke up from his sleep and found a wet dream and did not remember it, because of the strength of what they used to do, and because washing is more precaution in worships.
It is permissible to offer charity before Eid by one or two days, and it is not permissible to do more than that, because of reasons that are found in the research.
It is permissible unwillingly to give the poor in the mosque, and the one who is responsible for the choice in giving and not giving it.
The research proved that it is more acceptable to accept with the testimony of honest man in seeing the crescent of Ramadan.
And our last prayer is that the Praise be to Allah, Lord of the Worlds, and prayers and peace be upon our Prophet Muhammad and his family and companions.

Through the previous intensive study conducted by the researcher, it emerged that there is a difference of jurisprudence existing and different between the Islamic doctrines considered, and that each doctrinal method of methods in the collection of rights based on the evidence narrated by the researcher in each doctrine and discussed even briefly. The researcher reached several things: what is forbidden to do except in the judiciary, where there is no dispute between the jurists that the origin in the completion of the penalties of Qusas and the limits of Taizir to be through the judiciary, and excluded the scholars of the Shafi'i for reasons mentioned by the researcher in the research board to meet it himself. The fuqaha 'are of the view that it is not permissible to fulfill the rights related to marriage, suffering, divorce and divorce, through insolvency and harm, other than through the judiciary. The fuqaha 'are of the view that it is not permissible to fulfill the right other than to make up one's judgment if the result of this is sedition or corruption that exceeds the loss of the right. The fuqaha 'are of the view that it is not permissible to collect debts without a ruling. The fuqaha 'have also stated that it is permissible to do the following: It is permissible to collect the assets that are due without a ruling, such as the eye of the mushrikah, where the fuqaha' are permitted to reclaim it from the usurper, and it is necessary to collect these objects without a judge, so that this does not lead to sedition or greater corruption. Collecting the maintenance of the wife and children, the wife may take the money of her husband enough and enough children from him without his permission or the ruling. The fuqaha 'also mentioned the issues that the fuqaha' differed concerning in the case of Zafr. The scholars differed concerning the rights that are
due to the dhimmis . Some of them have permitted this and some of them forbid it.

Praise be to God and prayers and peace be upon the Messenger of Allah and his family and companions and the Walah and after:
The washing of the dead is a worship that Allah has written for his Muslim worshipers, and the reason that it is obligatory for her to be a Muslim dead; because she has begun to honor him, his sanctity is dead, his sanctity is alive, his Lord is pure, and the soul is pure.
In order to achieve the purpose of this, the neighborhood must be informed of the provisions of the washing of the dead; to be aware of how to deal with him if it is to be washed, and among these provisions the provisions of the couple's washing one to the other, and so I singled out an independent research named (selected issues of jurisprudence) To wash the couple one for the other), a research I did not find according to my knowledge and knowledge that he had previously studied only the provisions of the fatwas, and issues are scattered in the books of scientists, the research included an introduction, and mid, and two papers, and the conclusion.
The first topic dealt with the rule of washing the dead, and the virtue of washing it. The second topic included: (Selected issues of the doctrinal impediments to washing the dead). The conclusion was a summary of the most important findings of the researcher.

(Erbeel) Erbil is regarded as one of the important Iraqi cities which played vital role in different periods and an economical, political and social levels. As specialists in Islamic history, we are going to deal with this study Erbil's resistance in front of Mongol's invasion depending on the narratives told by temporal Islamic history sources which were timely near to the event.
The ancient historical sources called it Erbil where an independent Emarate was established in during the Abbasid Era, Like other Emarates which were independent from the caliphate and it was ruled by the prince Addin Kokberi who did his best to resist the Mongols. The Islamic sources praised the important role of it's people as will. They also concentrate on the role of it's castle in resisting the Mongols and carbing their attempts which they tried during 629 A.M – 1231 AB and 633 AH / 1235 and 634 AH / 1236 A.D and 635 A.H 1237 A.D and 650 A.H / 1252 A.D the resistance of Erbil was a main reason in carbing the Mongols assaults till 656A.H / 1238 A.D for didn’t depend on sieging but they used a new style. They put the mission in Bidoor Laulu- the ruler of Mosul. He seiged it for a year and occupied it in 657A.H / 1259A.D. Thus they controlled the city after a 28 years of heroic resistance during which the Mongols failed to control it by sword.