Journal of Jurisprudence Faculty

Heavenly Book of Remembrance) is a study to find out the number of heavenly books revealed to the prophets and messengers of God and their names mentioned in the Holy Qur’an and not mentioned، but rather mentioned in the noble hadiths، including the Mushaf of Ali، whose meaning among scholars is mixed up between being the Qur’an or being a Mushaf revealed to Imam Ali It became clear to us that Ali’s Qur’an has two meanings، one of which is that it is a copy of the Holy Qur’an revealed to the Messenger of God Muhammad (may God’s prayers and peace be upon him and his family).

The second meaning is that it is a manuscript dedicated to Imam Ali، dictated by the Messenger of God Muhammad (may God’s prayers and peace be upon him and his family) and written by Imam Ali (peace be upon him). As for the Book of Dhikr، it was mentioned in the Holy Qur’an، but the commentators were not able to reach its truth، and their word on it differed between whether it was the Qur’an or The Torah، the Preserved Tablet، or all the heavenly books. We were able to prove that it is a heavenly book about the virtue of Muhammad and his family. It was revealed to all the prophets، starting with Adam (may God’s peace be upon him and our Prophet، peace be upon him، and ending with Muhammad (may God’s prayers and peace be upon him and his family)

This research is concerned with the theory of the centrality of the Qur’an، and its impact on Qur’anic interpretation and jurisprudence، in which its proponents intended to consider the Qur’an as the explanatory and legislative source without referring to the Noble Sunnah، or something else، citing several pieces of evidence. It was adopted by what is known as the Qur’anists, who in turn are divided into the Qur’anists. The ancient pioneers: They are the ones who raised the slogan “The Book of God is sufficient for us” upon the martyrdom of the Messenger of God (may God bless him and his family and grant them peace)، and the new Qur’anists who and those who in turn are divided into the Qur’anists at the highest level.: Those who followed the same path as the ancients in a new guise، and they have supporters within the Sunni school only، and they have no supporters within the Shiite school، and to the Qur’anists at a minimum: a sect that has proven its presence in the Sunni community, and in the school of Ahl al-Bayt (peace be upon them) together، and their theory is based on the concept of exclusivity. They say: The Holy Qur’an is the exclusive cognitive reference through which Islam can be understood، meaning that Islam in its doctrinal، legislative and moral system cannot be understood except through it, and all other supposed cognitive references have no basis in Islam, including; The Sunnah in all its meanings، consensus، fame، biography، and the Sunnah of the Salaf...; All of these concepts are not a basis for religious ijtihad، nor are they a source that can be referred to in understanding Islam، and we do not have the goal of understanding Islam. What is in our hands, and no other sources، and we will explain the content of this theory, the opinion of its proponents، and its evidence, and then analyze and criticize it، and explain its effects on interpretation and jurisprudence with multiple demands that we will review in the following research contents.

This study talks about the variables of moral behavior and their impact on building the human being within the supplications of the prophets in light of the Holy Qur’an in particular, and the importance and place of moral behavior in the process of achieving security and stability for individuals and societies from all social, economic, intellectual and cultural aspects, then explaining the principles upon which evaluation at the individual level is based. By improving their conditions in aspects of belief, work, morals, behavior, and worship. In order to conduct a comprehensive and objective study, it was necessary for us to talk about the concepts that frame our research, and to define the concept of behavior and morals within the Holy Qur’an. God’s book, the Qur’an, in its call and methodology, wants to build a good person and a good society, and to correct human society when something defect occurs in it, such as corruption and deviation, and those It is the message of all the prophets. Therefore, God Almighty sent prophets and messengers, generation after generation. To reform their people and societies... to reform belief, thought and reasoning, reform behavior, work and the system of life, and reform corrupt human relations. Human society is like the human body, in which diseases occur. Intellectual, moral, behavioral, financial, and political corruption occurs in it. Therefore, the Holy Qur’an called for reform, enjoining good and forbidding evil, and fighting

This research deals with explaining the reasons that led to the emergence of fragmentation in the texts of hadiths, by separating some of their texts from others, with the intention of a number of matters. Some fragmentation can be caused by the intention of distortion and deliberate deletion with the intention of changing the meaning of the text, and it may be caused by abbreviation and its inevitability in some places or citations or classifications, or it may be caused by the subject of the book that requires mentioning some of the text without others that have no connection to the subject, and fragmentation may be caused as a result of the misprint that can occur in some hadith texts, or it may be due to the belief of the narrator and transmitter that the fragmented part of the hadith is not sound due to its inconsistency with the narrator’s or transmitter’s doctrinal beliefs. The research focused on mentioning the reasons mentioned by the Imami scholars, which they indicated were a reason for the occurrence of the phenomenon of fragmentation in the texts of the hadiths, mentioning at the end of the research the results obtained as a result of that.

The Treasury of Literature (khizanat eladab) is an important book that contains many poetic verses mentioned by Al-Radi in his explanation of (Al-Kafiya) and others. This encyclopedia also contains a large amount of grammatical opinions of Arabic linguists. This research is devoted to stating the grammatical objections of the author of (Al-Kafiya)، Ibn Al-Hajib، who is one of the famous Arabic scholars.

In order to clarify the Islamic point of view opposing what these international resolutions propose by presenting the legal rulings with their detailed evidence that proves to Muslims the correctness of what they oblige the individual and society to do, I decided to address in this brief research only some of the critical answers to those resolutions, without the permissive ones, which I will address in a later research, God willing. So, I divided the research into two sections:
1- The first section: The foundations of scientific. responses
2- The second section: Resources for criticism.

The article explores the impact of the financial system of religious media institutions on the language of discourse in religious satellite channels. It discusses how funding sources influence editorial policies, focusing on the challenges related to the financial sustainability of these institutions in light of digital transformations.
The researcher relied on analyzing various funding models, including donations, institutional support, and self-financing, while reviewing case studies of religious media institutions. The theoretical analysis of media economics was integrated with field studies to assess the impact of funding on the language of discourse and content priorities.

Before Islam, women were treated as property of men and deprived of basic rights, such as inheritance and social participation. In Assyrian and Sumerian societies, women were fully subordinate and often treated harshly. In the pre-Islamic era, women faced severe injustices, including practices like female infanticide and confiscation of their dowries. Marriage and divorce were unregulated, making women dependent on men.
In more advanced societies like India and China, despite relative civilization, women remained marginalized. In India, they were burned with their husband’s body after his death, and in China, they were considered the property of men.
Islam came to change this reality, granting women equal rights with men, such as inheritance and financial independence, and establishing regulations for marriage and divorce. The Quran emphasized the dignity of women, as seen in stories like that of Mary, whom God chose and honored.

There is a great emphasis in Islamic teachings on the responsibility and position of parents in raising children, especially preventing their sexual deviations in childhood. They must also constantly monitor and care for the living environment in the family and society so that children are not exposed to visual and auditory pollution. In this article, the responsibility of parents in preventing sexual deviations in children's lives is presented using the descriptive and analytical approach according to the jurisprudence of the Ahl al-Bayt, and is identified and analyzed.

This research deals with the concept of ijtihad in Hanafi and Imami jurisprudence and Iraqi judiciary.
Ijtihad in jurisprudence means exerting the utmost effort and exhausting one’s effort in understanding the legal rulings whose rulings are derived from the Holy Qur’an, the Sunnah of the Prophet, consensus, the sayings of the Companions, analogy, approval, and custom.
As for the concept of judicial jurisprudence, which is one of the solutions taken by the judicial authority and approved by the Iraqi legislator, it is the one that explains the spirit of the legislative texts to obtain the ruling, relying on deriving legal provisions from the constitution, laws, regulations, and previous judicial rulings.
When he cannot find an explanation for the legal texts, he turns to Islamic jurisprudence, in which ijtihad represents the derivation of legal rulings from the jurisprudence of jurists.

It is impossible today to deny the existence of an identity for every society, whether religious or non-religious, and we notice this especially in Islamic societies, where there is a major role for religious and cultural identity in building Islamic civilization. Whenever we see the development of Islamic society, we must look at the roots of the development of the elements of religious and cultural identity. However, there are elements that are the most important among those elements that contribute to the formation of this identity. In this article, we seek to shed light