Anbar University Journal of Islamic Sciences

He is a believer from the relatives of Pharaoh or from his tribe. He lived in the time of Moses (PBUH). He is considered by the majority of commentators as the crown prince of Pharaoh. When the Pharaoh tyranny its climax especially in the recent statement of Qarun and Haman in killing the children and reserving women against those who believed with Moses and when Pharaoh did not accept this, on the contrary, he wanted to kill Moses, he rose up as an orator defending the sanctity of killing people, however, killing prophets particularly the sanctity of blood of prophet. I concentrated on the following aspects. First: the significance that Moses is a prophet supported with miracles. Second: they might probably get the demise of the kingdom when he said to them\" Throne is for you\". Third: warning of the consequences of torture and the horrors of the Day of Judgment, removing the worldly life from their attention. He left their council. They followed him and God saved him. Thus, every advocate should trace this believer in his cause.

This research aims to shed light on one of the figures of the prophetic Hadith of the Baghdadi School, Al-Hafidh Ibn Al- Mudhafar Al-Baghdadi.
An emphasis is paid on his efforts excreted in supporting the prophetic Sunna as he was a contemporary figure to Al-Hafidh Al-Darqutne. The research aims also to investigate his opinions in his books reached to us.
A biography of Al-Hafidh Ibn Al- Mudhafar is also presented as we were very important figure in his age.

Dr.Bashar Awad Marouf and his efforts in achieving the book of perfect refine D.742 AH\"
This pepper deals with the great and distinctive efforts of Dr. Bashar to achieve the book of perfect refine in the names of men .those efforts that are represented to bring out this book into thirty-five magazine which Dr. Bashar Awad spent twelve years in achieving this book. His efforts also are represented in many manuscripts that are adopted by the investigator as well as the tracking of the investigator on Al-Hafez Mazzi and other names. these names gives the reader an idea about Dr. Bashar efforts in achieving the manuscripts as well as his proficiency in the output of the important heritage books in the best form style.

Reasons for changing the Religious Rules According to the Fundamentalists
The thesis consists of an introduction and two chapters and a conclusion. The introduction implies the value of the study, reason for choosing it and the previous studies with the difficulties, methodology and the procedure. The first chapter deals with the reasons of altering the rules according to the situation. It includes two parts: the first includes the reasons and prohibitions and the conditions. It consists of three requirements. The first one is associated with the reason, the problem and prohibition. The second one deals with the condition and the quality whereas the third one studies the interference of the person in charge. The second part includes: the circumstances and includes for requirements; the first is concerned with the place, the second with the time, the third deals with the necessity whereas the fourth deals with the custom and habits.
Chapter two includes the reasons behind changing the rules as far as the mature is concerned. It includes two sections. The first includes the situation of mature. There are three requirements accordingly: the first requirement deals with the adaptability and the defects, the second includes the intention while the third deals with the commencement of the action.
The second part includes five requirements according to the actions of the mature: the first is concerned with the privileges, the second determination and license, the third: the part and the whole and the fourth with the consequence and the fifth with the suspicion.
The conclusion includes the most outstanding results. They are:
1. All the rules are characterized by rigidity and the ultimate goal is to apply the original rule and the one which is suitable for the occasion of the incident.
2. The applied judgment the normative character in religion.
3. The rule should take into consideration the case, the condition the excuse and the obstacle.
4. The interference of the person in charge. It implements the privileges and the religious policy.
5. Changing of circumstances means the changing of time, place, habit as well as other factors. For these reasons our scientists have recommended people to be acquainted with the situation, the one who is asking for the legal opinions and the circumstances of his country in order to avoid narrow legal opinions.
6. Necessity and the need are the fundamental factors which are affecting the rule.

1. Dealt with the issues that himself Imam Ghazali Bzla of the when Shaafa\' is and these issues, including himself, including what I choose forward.
2. There are matters himself Imam Ghazali it did not say the other as stated in the question is tinja from the wind and the issue of raising the hands in the opening takbeer use the line jacket is praying and prayer on the back of an animal and loyalty between the words light and fasting on age and over Bmoaqat wants to enter campus to the need of non-ascetic and time to charity-fitr and wearing a ring, bracelet and ring of silver for men and other issues mentioned over.
3. And other matters himself forward chosen such if Alanaouan suspected wudoo one of them diligent was chosen contrary to
4. Including issues himself Petrjihaa such as running water if his uncleanness and expense of processing the wife if she died and wash with the womb of Muharram when the presence of women did not say in the order as the Shaafa\'is All of these issues over the mentioned himself forward saying or himself Petrjahaha or himself selected and these issues are related worship and funerals.

To conclude this research, thanks are to Almighty Allah for assisting me in the completion of this thesis.
I hereby mention the most important results arrived at throughout my research. They are:
1- A slight disclosure of the loin of the woman unintentionally does not spoil the prayer.
2- The knee and the navel are not parts of the loin.
3- If the naked finds a drape during the prayer, the prayer will not be correct. He should renew it.

The most important outcomes of the present paper are;
1. Confiscation is a word derived from the verb \"Sadar\" on the meter \"Faal\" to mean insistence and dispute according to some linguists, for others, it means that the state confiscates fortune and belongings as a penalty for the owner (as in Al-Mujma Al-Wasseett). It has been defined as a terminology with many definitions so that the reader can choose among them as he might disagree with the researcher and choose another definition.
2. Confiscation has other connotations such as fine which is closely related to confiscation as both of them mean to take fortune as a penalty for its owner.
3. The fortunes of someone in charge which were taken without any justifiable reason should be obeyed on condition that this obedience is not violating any holy book or tradition.
4. Transgression of the government borders because they are common possession. We have previously mentioned the ideas of the well-knowledge people and their proof in their affair. It is not allowed to take fine from the violators at the traffic direction.
5. The possibility of confiscating the fortunes which are contrary to the Islamic Code especially those which do much harm to the society on condition that their confiscation should not occupy all his transferable and non-transferable fortunes so as to leave children and women without any lodging.
6. It is possible to damage the cheated goods. Some other jurists say that it is possible to give alms to the poor from it.

All thanks to almighty Allah and his blessings is upon the soul of our prophet Mohammad and then:
The rulers of countries who rule the Islamic world are different from each other, there are the just and the unjust, there are despotic. There is a responsibility allocated to those rulers and dangerous judgments that might destroy the country they govern.
The subject of the present paper is (the legislative responsibilities allocated on the unjust rulers in the Islamic jurisprudence. all issues are discussed and I stated that the ruler to be unjust has certain duties on him and should have some characteristics that that may hurt Islam so he should not be obeyed and chosen to be a ruler. if he did harm to his people this would not stop the people from reviewing things and checking his suitability as he is the ruler of the country. Muslims have the option of disobeying him concerning orders of leaving the rituals and. this injustice, if went on and the blood was shed and Islamic duties were stopped, then Muslims showed show the tyranny of this judge in a peaceful way and ask him to leave the rule if he kept his tyranny running and then stand against him by interrupting the works and if he kept on his deeds then the people has the right to defend themselves considering the damages caused on both parts.

Pilgrimage is the fifth pillar of Islam. It was imposed by Almighty Allah on those who are capable from the point of view of money, hygiene and the ability to do it. Since pilgrimage is a worship which consists of finance and body and it is bound by both, my research is entitled Financial Transactions Related to Pilgrimage in the Islamic Code. After examining the books of the four Imams I have found out that jurisprudence problems are related to financial transactions. I want to gather them in one unified research and study them scientifically. The most outstanding ones are:
1. The effect of religion on pilgrimage. 2. Selling the domicile or buying it. 3. The obligation of pilgrimage for the ones who are in need of marriage. 4. Selling the goods for the sake of pilgrimage. 5. Selling the books for the sake of pilgrimage. 6. Granting money for the sake of pilgrimage. 7. Loan. 8. Trade. 9. Fees related to pilgrimage. 10. Pilgrimage with confiscated or unlawful money. 11. The rule of paying in deposit.

1. Coercion is a state for which the legislator has put special rules against which the coerced becomes entitled as a result of coercion. Thus, the legislator has removed injustice, and ratified much of his behavior as a kind of mitigation and mercy.
2. The Islamic Code has guaranteed for the Muslim the freedom of expression and action. Therefore, it has made satisfaction the base for his behavior. Hence, there should not be coercion or obligation even in faith and/or doctrine.
3. The author was not restricted to mere citation instead of presenting his viewpoints in any issue. He usually used to object while speaking saying "I said that the most correct is so and so".
4. Attributing the Book to its author is sound, correct and undoubtful.
5. The author has collected whatever the Muslim opinion giver needs.
6. He arranged the book according to the well-known jurisprudence sections so as any researcher can easily find the issue he is searching for.
7. There was no mention of Quranic verses or Prophet Traditions in the Book.
8. Coercion is an action a human being forcibly does without approval. Imam Tamartashi argues that coercion does not excludes the eligibility of the coerced nor does it remove abiding by Islamic rules as it is restricted by mentality, maturity and liability and the coerced is undergoing a test which meets orders of worshipping.
9. Coercion is of two types; that which is achieved without satisfaction, and it comes in the form of detention or beating and that which violates freedom of choice such as threatening by killing or cutting the organ.
10. The author mentions many issues in the Book of Coercion that pertain to faith, atheism, marriage, divorce, selling, to set free, preemption, coercion to kill, adultery or drinking wine…. etc.

The Kind Attitude of Abraham (PBUH) towards His Father
Dr. HussainAbidAwad Al-Delaimi
Al-ImamIl –Adham University College- Anbar
The Holy Quran has surveyed certain prophets and exposed to us certain samples of their stories and careers and also their attitude towards their people and the approach they followed and what it ends with the destruction of the unbelievers.
Among those prophets mentioned the Holy Quran and whose attitude towards their nations is prophet Abraham (PBUH).It clear from reciting the Quranic verses the method of calling his father, his people and the king who lived during his era. What is important in this research is his invocation of his father and the methods taken during such an invocation. I have concentrated on the style (kindness) in his invocation to his father where this style becomes a well tradition to the coming generations.
The research included two parts: the first is specified for the definition of the research. It includes four requirements. In the first requirement I concentrated on the definition of the style, in the second the definition of kindness, in the third the definition of invocation while the fourth one is specified for the definition of Abraham (PBUH).
The second part surveys the style of kindness in Abraham s (PBUH) in his invocation to his people. It includes an introduction and two requirements. The first requirement is to pin point the features of kindness. It includes five branches; the first is Abraham s well-mannered towards his unbeliever father, the second branch is depending upon the tangible proofs, the third is the effect of knowledge in the Abraham s (PBUH) invocation to Allah. The fourth one includes the fallacy of the worshipped idol and the fifth implements that reason behind torture is the denial of belief. In the second requirement I talked about Abraham s (PBUH) invocation towards his relatives whereas in the second I pointed out that kindness does not mean flattery. The third requirement includes that there is neither invocation nor any amendment without knowledge. The fourth includes that denial and threat are the ways of resisting. The fifth requirement deals with fore bearance. In the sixth requirement relation does not mean guidance. In the seventh kindness is a tradition of invocation.

Through our study of this research (Judge Shurayh and the judicial history) we came to the following conclusions:
1. The judge in the fortress not inform him of the hands of the right nor successor Sultan unfairly attributed to the Book of Allah and the Sunnah of His and marker conscience and religion and Oazaah his faith and conviction, not judges are obliged to obey the Caliph if it is proved that it is contrary to the evidence.
2. The judiciary is not independent and fair only be a caliph or the highest authority in the state fair and is subject to justice is also subject any member of the parish and brought before the courts to achieve social justice and a good example to appear Omar ibn al-Khattab and Ali ibnAbiTalib (may Allah be pleased with them) before the judge Shurayh and spent on them following the example of the Messenger ) while felt بدنو for him deeds to be meet Allaah with hisof Allah ( and not for One a dark be upon summoned his cousin credited with and ordered him to combines to him people and came out leaning on credited with he was sick, blindfolded the head Atoek also Atoek, two men Fjels on the pulpit and Hamad Al of God and praised him He said you are flogged him at noon it back Felictkd him and insulted him an offer this accidental Felictkd him though I love to take right from me or Ahlna him even threw God and I'm a good self-man stood up and said, 'O Messenger of Allah, you've got three dirhams said Take my preferred and the Another man said O Messenger of God, you've got three dirhams Glltha the in the way of Allah has said Glltha said you desperately need to take it with him said you preferred.
3. The religious faith when the judge is of great importance in achieving social justice.
4. The achievement of social justice requires that the judge The money, according to Omar wrote to some of his workers only Tstqdan The money, according to the The money to unwilling people and money The blue-chip do not fear the consequences among the people.
5. Be the judge of sufficient intelligence, for example, when tested Omar ibn al-Khattab (may Allah be pleased with him) the judge Shurayh the feud between him and the man Sawmh on a horse Ftab Persians said to him Shurayh Take O faithful what I bought or restitution also took فأعجبه it and sent the judge to Kufa.
6. Provisions of the judicial Shurayh have a big impact in enriching the Arab Islamic civilization in relation to personal status and the provisions of the Civil Transactions with its provisions was to eliminate the impact of the judges who came after him and his jurisprudence evidence of the authenticity of our civilization.