Anbar University Journal of Islamic Sciences

Praise be to God, and may blessings and peace be upon the Messenger of God, his family and companions, and those who follow him, and beyond.
The scholars of Anbar have a bright role in the history of the Islamic and Arab civilization and its development. Great imams have emerged from its scientific centers, and vessels of knowledge whose councils are intended. They contributed to the cultural advancement and intellectual development of this nation, and enriched human knowledge, with the effects they immortalized that speak of the height of their status. Their arrow.

This is a brief research in which I traced one of the approaches to interpretation, namely, analytical interpretation. In it, I explained its history and development, and the steps that could not be added to what the predecessors wrote down. I showed that the role of this approach is not limited to the known steps followed, but rather many steps can be added. , in order to develop it and push it forward, so that it meets the need of the era, and is consistent with the development of science and thought, and perhaps even more suitable for preaching and spreading this religion.

1- The word camel was mentioned in the Holy Qur’an twice, once in Surat Al-An’am, and the other in Surat Al-Ghashiya, and it was implicitly mentioned in Surat Al-Zumar with the word (eight pairs), and among these pairs mentioned: camels.
2- Among the scholars are those who interpreted the camels mentioned in Surat Al-Ghashiya as “climbing” in order to be appropriate in walking and in activity as well, and this opinion is contrary to what the scholars of interpretation and linguists have stated.
3- In the verse of Surah Al-An’am, I found that it indicates the legitimacy of debate in knowledge because God Almighty commanded His Prophet, peace and blessings be upon him, to debate with the polytheists and show them the corruption of their speech and belief.
4- The verse of Surat Al-Zumar is a clear indication that we know the bounty of God Almighty upon His servants in their creation and provision. It also urges belief in the indifference of God Almighty to His creation, and the need of all creation to Him.
5- As for the verse of Surat Al-Ghashiya, I found it an incentive to contemplation and contemplation, and to hope and aspiration.

1. The Arabic language is the language of clear revelation, and the desire of the first generation of the predecessors of this nation to learn it and care for it is only evidence of its importance in the jurisprudence of the meanings of the legal discourse represented by the Qur’an and Sunnah.
2. Paying attention to the jurisprudence and understanding of semantics is important. Because it is the basic pillar through which the process of understanding and being understood takes place, which is the goal of the existence of language.
3. It is not permissible to consider the meanings of the legal discourse - the Qur’an and the Sunnah - except for those who have insight into them, who possess the power of sight and the quality of thought based on the ability to receive correctly, with its conditions and rules known to the people of knowledge.

1-The “Say and Don’t Say” method was not created by so-and-so, but rather it is a Qur’anic method, a hadith method, and a method followed by ancient linguists.
2- It is necessary to avoid some words that are forbidden by the Qur’an and Sunnah.
3- Paying attention to language books that deal with the applied aspect.
4- Paying attention to what has been approved by linguistic academies, and not being distracted by that.
5- The necessity of preserving the language and its connotations, while emphasizing that the language can develop in some senses of connotations.
6- The research revealed that there are two schools of correction: a strict school and a lenient school, and the best things are in their midst.
7- Spreading the approach (say and do not say) is necessary to preserve the language from the spread of melody and the introduction of non-Arabic styles.
8- Language is a living organism in which words die and words live in it. But the Qur’anic words and the Hadith remain the beacon in the world of Arabic, so this should be spread.

Allah has written for this nation renewal and reform in its religion throughout the ages and days, and hardly a time passes without finding in it a reformer, preacher or thinker, whose methods varied in serving Islam in general and the Qur’an in particular, because understanding Islam can only be achieved through sound interpretation and correct clarification of the Holy Qur’an. Scholars have been busy with research and study of it, and among them is the eminent Sheikh, interpreter and hadith scholar Abdullah Siraj al-Din bin Sheikh Muhammad Najib al-Hasani, one of the scholars of Syria from the city of Aleppo, who excelled in teaching religious and legal sciences.

1- Quranic studies have developed to include the style of the Holy Quran in words and letters, and what Allah has deposited in them of secrets that increase the believer's faith and the Quran's splendor and beauty.
2- The Holy Quran is the highest literary text and the most complete text; because it is from the All-Knowing.
3- Hamza: A common interrogative letter that enters nouns and verbs to request confirmation, or for visualization
4- The interrogative Hamza appeared in the Holy Quran in many places and for multiple meanings, including: rebuke, reminder, threat, mockery, denial, and others.
5- The Hamza appeared in the Holy Quran with two characteristics:
A- Complete leadership by coming before (Fa, Waw, and Thumma).
B- It is permissible to delete it.
6- Hal: An interrogative letter placed to request positive confirmation and enters nouns and verbs, so it does not affect the grammatical work.
7- (Hal) is mentioned in many places in the Quran, and the questioning with it has been taken to metaphorical purposes and meanings including: negation, confirmation, investigation, command, presentation, and others.
8- The letters of the answer (ay, yes, both, and na'am).
9- (ay) is a letter of answer meaning (yes), and it does not occur according to everyone except before an oath, and the act of the oath is not mentioned after it, and the one swearing by is only Allah.
10- (ay) is mentioned in the Holy Quran once, and it is in His saying - the Most High - (Say, yes, by my Lord) -: Yunus: 53.
11- (bala) is a letter of answer that is specific to negation, and it does not occur except after a negative statement in wording or meaning, and it indicates the nullification of the negation whether the interrogative tool is coupled with it or not.
12- (Kalla) is a letter of deterrence and reprimand, and it may be interpreted as (haqq) and equal to (ay) in meaning and usage, or it may be - in some places - a response to the first statement, or it may be for opening with the meaning of (ala), or it may be with the meaning of (sawfa).
13- (Na'am) is a letter of response that indicates confirmation for the informant, and that is if it occurs after a declarative sentence, such as your saying: Na'am, to someone who said to you: The teacher attended. It also indicates informing the informant, and that is if it occurs after a question.
And our final supplication is that all praise is due to Allah, Lord of the Worlds, and may God's prayers and peace be upon our master Muhammad and upon all his family and companions.

These were some quick stops with the tree, its mention and news in the Quran and Sunnah, its importance to humans, its wonders and scientific facts, in it are lessons and examples that clarify to us the extent of the great relationship between what came in the Islamic religion and what modern science has reached of secrets and wonders, and it is also a witness to the history of humanity. Among the most important results of this research:
1. The tree has great importance due to its frequent mention in the Quran and in different forms.
2. It was not limited to mentioning the word tree in general, but its parts such as the leaf and the trunk were mentioned.
3. There are many hadiths in which the tree was part of their content and the incident was described by it as the tree of Ridwan, and it was also used as a simile for several things as well, such as the palm tree for the believer and the cedar for the hypocrite.
4. The tree cannot be dispensed with no matter how life develops because it is the source of life.
5. The best reward that God has made for the believers are trees and rivers, which is Paradise.
6. There are many modern scientific facts related to trees that the Holy Quran has previously mentioned, such as gravity, their nourishment from the sky, and the shade beneath them. In conclusion, we can only say: Glory be to God, the Creator of all things and the Manager of their affairs. Our final supplication is that all praise is due to God, Lord of the Worlds, and may God’s prayers and peace be upon our Master Muhammad and upon all his family and companions.

After this blessed and blessed journey with the hadiths mentioned in Sahih Al-Bukhari has come to an end, and the names of verbs in it have been monitored, the research has been keen throughout its duration to come out with results and data that indicate the importance of benefiting from the books of the texts of the Noble Prophetic Hadith in presenting applied grammatical and linguistic studies and not just assumptions governed by poetic necessities. We will try to summarize what we have detailed in the subject of our research, so we say:
1- This study has shed light on an important linguistic and grammatical issue, which is the names of verbs, due to the verbal and semantic benefits they provide, such as abbreviation and emphasis.
2- It is impossible in any way to underestimate the great effort made by Arabic grammarians in investigating the phenomena of this noble language, but this does not mean that they did not deviate from the truth as well when they reduced the citation of the Noble Prophetic Hadith, so they moved away from accuracy in some of the rules they established for grammatical phenomena in the manner we explained during this research.
3- Sahih Al-Bukhari had a great impact on some linguistic and grammatical studies through the texts it transmitted that carried linguistic or grammatical phenomena, and Ibn Malik was able to invest in this blessed book and crown some of its grammatical phenomena in one of his books ( ).
4- The scope of linguistic usage of the Prophet Muhammad (peace be upon him) was wide, as it included different tribal dialects, and this stems from his (peace be upon him) inclination to speak in the dialects of all Arabs, as he was the one who was given the most comprehensive words. 5- We did not find through application in Sahih Al-Bukhari any major discrepancy between what the grammarians documented and what the Arabs said and the images of its application in the Noble Hadith, as it came in accordance with the statements of the grammarians, documenting their opinions supporting their applications with evidence that is close to the youth and beloved by the souls with high moral and educational benefits, and in a broad manner due to its connection to their eloquent dialects. After that, we hope that we have succeeded in our research in giving a clear picture of the use of verbal nouns in Sahih Al-Bukhari and our final supplication is that praise be to Allah, Lord of the Worlds, and prayers and peace be upon our Prophet Muhammad and upon his family and companions all.

From the above, the most important results reached through this research can be summarized as follows:

1. The Prophet is certain that he is a servant, and that God alone is the Lord, to whom servants turn with their servitude and worship, so he cannot claim for himself the attribute of divinity that requires people to be servants.

2. When the rabbis speak and talk, they are characterized by a creation sent down by a Lord who educates people to achieve the intended goal from them, so when they convey what they have to people, they are educators.

3. Knowledge, education, and study require a person to be a rabbi, so whoever is busy learning and teaching for this purpose, his efforts will be wasted and his work will be in vain, and he will be like someone who planted a beautiful tree that is beautiful in its appearance, but its fruit is of no benefit.

4. Fear is from the results of sin, and steadfastness is from the fruits of obedience, and fighting is for God, not for the sake of the self at all.
5. The ones who rule by the Torah are the prophets, rabbis, and scholars, and this requires that the rabbis are of a higher status than the scholars, so it has been proven that the rabbis are like the mujtahids and the scholars are like the scholars.
6. The characteristic of a good, virtuous, strong, and cohesive society is that enjoining good and forbidding evil prevails in it, and that there are those who enjoin good and forbid evil, and that there are those who listen to enjoining good and forbidding evil.
7. Guidance is the path or road that leads to the goal. The path comes in the ages of night and day, so the path is dark at night, and the traveler may encounter obstacles, or the traveler may not walk in the straight path, so the Truth, Glory be to Him, has illuminated the path, and this is represented in the method that the procession of messengers came with, peace and blessings be upon them.
And our final supplication is that all praise is due to Allah, Lord of the Worlds.
And may Allah's prayers and peace be upon our master Muhammad and his family and companions

Praise be to Allah, Lord of the Worlds. In the beginning and the end, in this research we have followed an aspect of the grammatical thinking of Imam al-Shatibi in his book (Al-Maqasid Al-Shafiyyah), in which he adhered to a precise method in classifying and presenting his material. We see him as a scholar of grammar, often pointing out the induction of grammarians who preceded him, and deducing evidence and rulings from them. The research has shown that al-Shatibi’s position on justification is based on what Sibawayh established in his saying: (And there is nothing that they are forced to do except that they try to find a way for it). From this starting point, al-Shatibi began to search for the justifications and highlight them. However, the justifications are considered - in the view of Imam al-Shatibi - an addition to the knowledge of learning the speech of the Arabs, since it is usually not suitable for teaching grammar, but he nevertheless follows their effects to weigh between different opinions. The research has also shown that the justification can only be from behind hearing, and this is al-Shatibi’s expression, and it embodies the reality of the usage of the language, so justification is an acknowledgment of the transmitted hearing; Because what is outside the original for a reason, then the movement is for a reason, and he follows the approach of the jurists and the scholars of the principles of jurisprudence in citing reasons, so he makes the ruling a result of the reason, and not evidence for it, and Al-Shatibi also sees that the reality of the reason is that it is current in its individuality, working in what it is found in, otherwise it is not a reason, and likewise he gives reasons for what is analogous and what is stopped on hearing, like giving reasons for the anomalous, the rare and the little that is not analogous, as he gives reasons for what is rejected in usage. However, Al-Shatibi mentioned the reason more; because he pointed out that Ibn Malik had used it a lot, saying: (The author did not limit himself in much of this book to mere transmission that is not tainted with reasoning, but rather he pointed out reasoning, and guided that there is a place for explaining reasons in it; therefore, he expanded in it from the wise Arabic sources what is permissible to be an explanation for its issues). The two researchers followed the method of explanation in Imam Al-Shatibi’s explanation and found different types of reasons that he mentioned according to the letters of the alphabet.

After this enjoyable tour with a useful study and getting acquainted with a simple science of the sciences of the Holy Book that cannot be counted or encompassed by understanding, God Almighty has enabled me to care about what our venerable scholars, ancient and modern, have made the basis of their civilizational thinking based on the foundation of understanding the Book of God Almighty, so the topic was (Verbal Contrast in the Holy Quran - A Semantic Study). I explained in the introduction that the true nature of the language is not understood except through understanding the meaning, and the meaning was the basis of the work of the people of language, and they devoted chapters to it in their books that dealt with topics such as: the meaning of the word, the meaning of the spoken, and the meaning of the concept, and they divided the word according to appearance and concealment, generality and specificity, specialization and restriction, and they studied synonymy, commonality, contrast, and other things. The introduction came as an introduction to understanding the contrast in the Quranic text that lies between its meanings, as it lies between its words, and it is between the words, adding pleasure and excitement to them, and between the meanings, adding strength and clarity to them, and it bestows on them splendor and beauty. The research came in a topic and two requirements. In the topic, I mentioned the eloquence of verbal contrast and its beauty in the Holy Quran, including: the eloquence of verbal contrast. The verbal contrast in the Holy Quran called for the balance with which human behavior is straightened, and called for presenting moral data. And that this represents the turning point from the problem to the solution. The honorable reader will find in the first requirement, the true verbal contrast, as it came in the contrast between truth and falsehood, between annihilation and survival, between lawful and unlawful, between winter and summer, and between guidance and misguidance. The second requirement was clarifying the metaphorical contrast such as the contrast between the verbal and the moral, and other forms of this contrast. In conclusion, I hope to God Almighty that I have succeeded in reaching useful results, including: 1- The contrasting scenes in the Quranic images may differ in length and shortness, and may be equal among themselves, so these contrasts showed the appearance of the good in front of the ugly or the ugly in front of the good, which increases the joy of one and the abandonment of the other to clarify the state of the opposite by appearing in front of its opposite; Therefore, the position of the opposite meanings in the soul is strange.
2- The artistic value of the contrast lies in the distinct effect that the contrast creates in the meaning in various fields of encouragement, intimidation, and others, and they are all reflections of meanings that revolve around the two basic axes of the Holy Quran: faith and disbelief.
3- The Quranic contrast produces the religious meaning in its predominance of the faith group and its support, and the belittling of the disbelievers and the trivialization of their value, and this is the major issue of Islamic belief.

Mention the most important results and recommendations you have reached briefly
1. Explain the importance of repeating this story, because repeating it indicates care for it and confirming it; to be fixed in people's hearts
2. Considering the time and the state of those addressed by it, and for this reason we find brevity and intensity often in the stories that came in the Meccan surahs, and the opposite in what came in the Medinan surahs.
3. The appearance of the miracle indicating the truth of the Holy Qur’an, and that it is from God Almighty, as these stories come despite their repetition in the most perfect way, and the best harmony, without contradiction in the content, or conflict in the narration of the narrative event.
4. Some of the Qur’anic stories are only mentioned once, such as the story of Luqman, and the story of the People of the Cave; and some of them come repeatedly according to what the need calls for, and the interest requires, and this repetition is not in one way, but rather differs in length and brevity, softness and intensity, and mentioning some aspects of the story in one place and not another.
5. Mentioning the story in more than one place is a matter of diversity, not repetition.
6. One of the miracles of the Holy Quran is its effect on the human soul, as souls tend to diversify in styles of presentation, delay, addition and subtraction, and thus the images that the soul enjoys and the heart inclines towards are numerous, so that boredom does not occur with one style. In this diversification, there is renewal and refinement of speech.
7. The story in the Quran did not come to decide one goal, but rather came for multiple goals and many purposes.
8. The Quranic story did not adhere to one path in terms of length and brevity, generality and detail, and each of these types has its clear examples in the Book of Allah. 9. The Quranic story in all its types that were previously mentioned came to fulfill the purpose for which it was presented, so the brevity of the story is not something that makes the reader feel a deficiency in it, but perhaps what is mentioned in the short summary story is mentioned that is not mentioned in others 0
10. By examining the repetition of stories in the Holy Quran, it became clear that there is not a single story mentioned in two or more places in the same way, but rather we find in each story what is not mentioned in the other, so in each story of scenes, details and events what is unique in this place from other places, and there is no doubt that there are common issues required by the context, but these issues did not come in one style. ( )
11. The Quranic story that was mentioned only once must have a reason or wisdom that was not mentioned and why it was not repeated in the Holy Quran.
12. We can conclude from all that was previously presented that repetition in the Holy Quran has its characteristics that distinguish it from others due to the three elements mentioned.
13. Repetition in the Quran does not bore or tire, but the more you read or study it, the more beautiful it becomes.

14. Repetition in the Quran as a whole is miraculous, as it highlights one of the aspects of the miracle of the Holy Quran with which it challenged the masters of eloquence and the knights of eloquence.

15. Repetition is only in form, otherwise it is continuous renewal, and sound nature bears witness to this, except for those whose hearts are sick or whose taste is corrupted, in which case they fall under the famous saying. A person may deny the light of the sun due to conjunctivitis *** and the mouth may deny the taste of water due to illness, or the saying applies to him: (The light of the sun does not benefit the blind when he does not see it).

After I have finished writing this research with the help of Allah Almighty, we must pause to reflect and recall the objectives that this research has achieved, and the results that I have reached, so I say briefly:
1. In this humble research, I have discussed the meaning of the ambiguous according to the linguists and the terminologists.
2. The origin of the science of the ambiguous in general is the concealment of the intent of the Lawgiver from His words, some of which are concealed by the wording, some of which are concealed by the meaning, and some of which are concealed by the wording and the meaning, and each has its own division.
3. The investigators among the scholars have mentioned that the ambiguous has many benefits, as it is the path that leads to the truth.
4. The correct path in ruling on the ambiguous is to accept it, and not to be certain of its intent, especially in matters that Allah Almighty has kept to Himself, such as the establishment of the Hour, the emergence of the Antichrist, and the disconnected letters at the beginning of the Surahs.
5. The wisdom behind the ambiguous is to call for contemplation, consideration, insight and research in order to reach knowledge because our religion forbade us from blind imitation and the pursuit of research is more likely to bring reward.
6. The definitive is that which has a meaning and does not bear interpretation, while the ambiguous is that which has multiple meanings and does not stand alone unless it is referred to something else and believed in but not acted upon.
Praise be to Allah, Lord of the Worlds

• Surah At-Tariq is one of the Meccan surahs, it deals with some matters related to the Islamic faith, and the axis of the surah revolves around belief in resurrection and the Hereafter, and it established the clear proof and conclusive evidence of the ability of Allah Almighty to enable resurrection, for the One who created man from nothingness is able to bring him back after his death.

• The noble surah begins with an oath by the sky with its bright planets, which rise at night to light people's paths, so that they may be guided by them in the darkness of land and sea, that every person has been assigned someone to guard him and take care of his affairs from the righteous angels: By the heaven and the Nightcomer {1} And what can make you know what is the Nightcomer {2} It is the piercing star {3} Indeed, every soul has a guardian over it. • Then she cited evidence and proofs of the ability of the Lord of the Worlds to restore man after his annihilation: So that man may see from what he was created. {5} He was created from a fluid ejected, {6} Emerging from between the backbone and the ribs, {7} Indeed, He is Able to restore him.  .
• Then she informed about the revelation of secrets and the tearing of veils in the Hereafter, where there is no helper or destiny for man: The Day when secrets will be exposed, {9} Then he will have no power or helper.  .
• The Noble Surah concluded by talking about the Great Qur’an, the eternal miracle of the Prophet Muhammad (peace and blessings of Allah be upon him), and his conclusive argument to all people. It demonstrated the truth of this Qur’an, and threatened the criminal disbelievers with painful torment: By the heaven with its recurring paths, and by the earth with its rifts, it is indeed a decisive statement, and it is not a joke. They are plotting a plot, and I am plotting a plot, so give the disbelievers respite, give them respite a little.  This, and may Allah’s prayers and peace be upon our master Muhammad, his family and his companions.
And our final supplication is that all praise is due to Allah, Lord of the Worlds.

Praise be to Allah, Lord of the Worlds, and the best prayers and most complete peace be upon our Master Muhammad, his family, his companions, and those who follow his guidance until the Day of Judgment. And after that ....
This research has been completed with the help of Allah the Almighty, and these are the most important results that I have reached in this humble research of mine, which I have extracted as follows ....
1. It became clear to us through following the Sheikh's personal life, that he, may Allah have mercy on him, was born in the Syrian city of Hama, grew up there and graduated from its schools, and then joined the Faculty of Sharia at the University of Damascus, and graduated from it in 1957 AD.
2. It became clear to us that, may Allah have mercy on him, he accompanied a number of sheikhs and scholars throughout his life, and among them was Sheikh Muhammad al-Hamid al-Hamawi, may Allah have mercy on him, and other scholars.
3. The Sheikh, may Allah have mercy on him, worked in several jobs, including teaching in Syrian schools, and he worked as an imam and preacher in a number of its mosques, and when he went to Medina, he worked as a teacher in institutes specializing in language and Sharia.
4. The Sheikh, may Allah have mercy on him, had many scientific trips in order to spread the teachings of the Islamic religion throughout the world, and to give lectures in a number of European countries and others.
5. He has many books on jurisprudence, language, interpretation, the Noble Prophetic Hadith and its sciences, the pure Prophetic biography, and the biographies of some of the Companions, may Allah be pleased with them all. These books have demonstrated his high status, may Allah have mercy on him, in knowledge and understanding.
6. The Sheikh, may Allah have mercy on him, had his own method in his interpretation of the Holy Quran, as he tried to highlight the thematic unity of the Quranic surahs.
7. When we read his interpretation, may Allah have mercy on him, it became clear to us that he interpreted the Quran with the Quran, and the Quran with the Sunnah, and his interpretation was connected to the reality in which the Muslim lives, and he commented on the opinions of many interpreters, and he disagreed with them in several places.
8. His interpretation was characterized by his turning away from the Isra'iliyyat, and leaving out delving into the explanation of the ambiguous matters that the Holy Quran was silent about, out of piety, may Allah have mercy on him, leaving its ruling and speech to Allah, the Almighty.
9. When studying his interpretation, it became clear to us that it is distinguished by a high scientific value, which places it among the ranks of the respected interpretations, which can be adopted as a curriculum in university studies..
In conclusion, I ask Allah, the Blessed and Exalted, to make this work of mine sincere for His noble face, and our final supplication is that all praise is due to Allah, Lord of the Worlds, and may Allah's prayers and peace be upon our Master Muhammad and his family and companions, all of them.

Praise be to Allah, by whose grace good deeds are accomplished. I praise Him, the Most High, who helped me to complete this modest research in which I spent a good time with the verses of the Qur’an, learning their secrets, contemplating and pondering them, analyzing them, and looking forward to their meanings and purposes and what they suggest. I find myself pleased with this mutual support among the believers when His word is to uphold the truth, stand in the face of falsehood, and fight the enemies of Allah from the polytheists and infidels and achieve victory over them so that the pillars of religion are established to uphold the word of Allah. As for those who lived in negligence of this goal and what Allah commanded us to do and not preparing for the Last Day, their end is clear loss and failure before the polytheist infidel who singles him out, humiliates him and oppresses him. I have reached some results, including:
1. Mutual support among Muslims is to uphold the status of religion by unifying their word to support the Islamic religion and the call to Islam.
2. Mutual support among Muslims is evidence of the complete faith of Muslims in their religion.
3. Supporting one another among Muslims leads to expelling the enemies of Allah from spreading discord among Muslims and weakening them.
4. Supporting one another should be a characteristic among Muslims that they possess to elevate this religion.
5. Supporting one another among Muslims is a deterrent force against the polytheists in performing the rituals of the religion of Islam and not objecting to them by the polytheists.
6. Supporting one another among Muslims is strengthening the bonds of brotherhood and standing in the face of the discord that the infidels inflict on Muslims from time to time.
7. Supporting one another among Muslims is an affirmation of respect from the enemies of religion for Muslims.
And our final supplication is that all praise is due to Allah, Lord of the Worlds, and may peace and blessings be upon our Master Muhammad and upon all his family and companions

At the end of this research, I record the most important results that I came up with, saying:

1. Al-Mutarzi was strict in his linguistic corrections, and perhaps the reason for this strictness was his adoption of the opinions of previous strict scholars, such as Al-Asma'i and Abu Hatim. This strictness appeared in Al-Mutarzi in his prohibition of what other scholars had permitted from the Arabs and what they had transmitted stories from the Arabs as permissible.

2. Al-Mutarzi's approach differed in his corrections, as he sometimes stated the name of those he was quoting from and corrected according to their opinion, and at other times he was satisfied with mentioning the error without stating the name of those he was quoting from.

3. The areas covered by Al-Mutarzi's corrections varied to include the diacritical control of words, the control of narration, diminutives, duals, plurals, misspellings, and distortions.

4. Al-Mutarzi was not successful in some of what he prohibited, as the narrations were reported from the Arabs whose Arabic is reliable through scholars whose knowledge and trustworthiness are reliable, permitting what he prohibited and declared wrong.
5. The researcher found that there is abundant scientific material in the book “Morocco in the Arrangement of the Arab” that deserves to be a field of study at the master’s or doctoral level, whether it is a linguistic study or a study in linguistic correction.

Praise be to Allah who has made the fingers subservient to expression, and has assigned the translation of feelings and meanings to the tongue, so He has depicted them as letters for the structures and meanings of the eye, and has deposited them in the ether so that they may be heard from a distance.

Glory be to Allah, the God who has cut off the breath of life, so that from Him came the most eloquent of languages, carrying within them all feelings and meanings.

And peace and blessings be upon our Prophet Muhammad, the Prophet of guidance and faith, and upon his family, companions, and those who follow them in righteousness.

There is no escape from a whisper of warning, even if it is familiar and repeated, to clarify the status of our expressive language in understanding our pure Sharia.

Ibn Faris said: ((Know that Allah has taught you, and has helped you with it, and has turned away evil from you, and has protected you from it, that knowing the speech of the Arabs, and standing on the principles of their speech, and the meanings of their words is obligatory upon everyone who claims to have knowledge, and is connected to it for a reason, and the most deserving of that is the one whose view is in what is permissible and what is forbidden, and whose fatwa is in the rulings of the laws of Islam))( ).
Al-Zamakhshari supported him and said: ((Whoever does not fear Allah in His revelation and dares to undertake its interpretation, while he is not an interpreter, will ride blindly and stumble blindly, and will say what it is, ‘I say’, ‘I fabricate’, and ‘nonsense’, and the word of Allah is innocent of it)) ( ). Al-Sakaki used to say about the sciences of semantics and rhetoric: Woe to whoever undertakes interpretation, while he is a pedestrian in them.
Ibn Al-Azraq Al-Garnati said in response: ((So double woe to whoever permits its undertaking, and it is in grammar, which is the origin of those two sciences, he cannot stand on his feet, let alone walk with them)) ( ).
Languages, which are sounds expressing hidden meanings, have two elements, one of which is apparent and known, and the other is hidden and concealed, and they are: the word and the meaning. Arabic, like other languages, shares these two elements with them, but it is distinguished by syntax, which is verbal controls that regulate and correct expression. It also has another control that it carries within its folds, which is the meaning for which the rules of syntax and its controls may be corrected. These two controls are what gave it freedom in presentation and precision in expression.
He who viewed grammar as rigid molds and rules, whose goal is to regulate a word, correct a vowel, or indicate a sign, has gone too far. The truth is that grammar is much broader than this, as it is inseparable from meaning at all. Wherever it is crowned by a change in the system of speech, or in its movements and pauses, or the attachment of its vocabulary, there is a different meaning, intended by the verified speaker and understood by the careful listener.
So the abundance of branches in the different grammatical chapters is not a splitting of the structures, but rather an accurate depiction of the meanings behind them. In this research, I have organized what was scattered from the sayings of the imams in different places about verses of the revelation, in which the meaning was a ruling and controls in preferring one grammatical aspect over another, or weakening one aspect over another, or an estimation that is necessary, or preventing an aspect that the apparent structure may tempt the deceiver in the language of the Arabs to say it.
The research material came distributed over the following topics:
The first topic: Types of meanings hidden in the sentence.
The second topic: The attraction of meanings and syntax.
The third topic: Understanding the meaning is obligatory for the syntactician.
The fourth topic: The multiplicity of meaning and its effect on the multiplicity of grammatical aspects.
The fifth topic: The multiplicity of grammatical aspects and its effect on changing the meaning.
The sixth topic: The meaning and its effect on preferring between grammatical aspects.
The seventh topic: The meaning and its effect on preventing the possible grammatical aspects of the apparent word.
The eighth topic: The estimation of the correctness of the meaning.

After Allah has blessed me and I have finished the research, I must mention some of the results I have reached, which are as follows:
(1) The verb and its meanings have an effect on the meaning of the letter it is transitive with.
(2) The general atmosphere in the surah has an effect on the exchange between the two letters.
(3) The Holy Quran does not contain two letters with the same meaning.
(4) The meanings of the verbs that have taken on a doctrinal character have an effect on the meaning of each letter.
(5) The general context in the surah has an effect on directing the meaning of each letter.
(6) In the surahs that take on a narrative character, the transitivity of each letter is according to the narrative presentation in the surah.
(7) The true meaning of the letter has an effect on the exchange between the letter.
(8) The state of the speaker has an effect on the diversity of meaning in the two letters.
(9) The object of the preposition also has the possibility of changing the preposition.

Praise be to Allah, Lord of the Worlds, and the best prayers and most complete peace be upon our Master Muhammad, his family, his companions, and those who followed them and walked in their path and followed their religion until the Day of Judgment.

This research has been completed with the help of Allah Almighty, and these are the most important results I have reached in my humble research, which I have extracted as follows:_
1_ The Qur’anic text is arranged in a miraculous and perfect system, some of which resemble others and some of which are related to each other in all components of the Qur’anic text.
2_ The Qur’anic expression may be modified from addressing to absent or from absent to addressed, and each follows its context.
3_ Wherever there is deviation in the Holy Qur’an, there is an artistic and aesthetic structure. The Holy Qur’an employed this deviation structure through its deviation from addressing to absent and vice versa.
4_ Deviation is defined as going beyond the usual customs among people in their conversations, to achieve an aesthetic feature in the speech that pleases the reader and delights the listener, and with it it becomes a literary text.
5_ Among the reasons for changing from absent-mindedness to addressing someone, or from addressing someone to absent-mindedness, are to disparage what the addressees are doing, or to distinguish something, or to specify, or to exaggerate, or to hate and expel, or for other reasons. I have mentioned all of this and more through my writing of this humble research.
And our final supplication is that all praise is due to Allah, Lord of the Worlds.

1 - It has become clear from the statements of the commentators regarding the verses that we mentioned in the previous discussions that God’s law regarding tyrants is to bring down punishment upon them in this world, and it is a past law that will not change. It was applied to previous tyrants and will be applied to those present and to those to come. None of them will escape God’s punishment in this world, just as none of them will escape punishment in the Hereafter. 2 - Considering the Sunnah of Allah regarding tyrants and the punishment that Allah sends down upon them in this world is only considered by those who fear Allah, the Most High, and are afraid of His punishment and know that the Sunnah of Allah is a fixed law that does not favor anyone. Allah, the Most High, said in explaining those who consider His Sunnah regarding tyrants after mentioning the severe punishment that befell Pharaoh: “So Allah seized him with the punishment of the Hereafter and the first world. Indeed in that is a lesson for whoever fears.” (25) So Allah, the Most High, took revenge on Pharaoh with a revenge that made him a lesson and a punishment for his likes among the rebels in this world. Allah, the Most High, said: “Indeed in that is a lesson for whoever fears.” (26) That is, O you who deny Muhammad, may Allah’s prayers and peace be upon him, consider what we have mentioned, that is, know that if you share with them the meaning that brings… For punishment, you participated with them in the punishment that befell you. ( )
3- It may be found in our days and among the Muslim community that wants reform that the society is ruled by an oppressor or a tyrant who is deeply tyrannical and wants to kill the righteous and reformers and imprison them for the sake of the people, as Pharaoh used to do and say. God told us that when he wanted to kill Moses, he said to the assembly: ((I do not show you except what I see, and I do not guide you except to the path of right conduct)) ( ), meaning I do not advise you with an opinion except what I see regarding killing Moses, and I do not guide you with this opinion except to the path of right conduct, meaning the path of right conduct and righteousness ( ).
4- It has become clear to us that one of the most important causes of tyranny is money and power, and for this reason God Almighty said on the tongue of Pharaoh ((Is not mine the kingdom of Egypt, and these rivers flowing beneath me?)) ( ).
5 - Drying up the sources of tyranny and cutting off its tributaries is one of the most important obstacles to tyranny. The Prophet of Mercy, may God bless him and grant him peace, said: “You must enjoin what is right and forbid what is wrong, or God will give authority over you to the worst of you. Then they will call upon the best of you, but their call will not be answered.” ( ). Enjoining what is right and forbidding what is wrong is the Qur’an’s solid foundation for resisting tyranny in society and in the psyche of every Muslim, and a basis for liberation from all tyranny that appears on the horizon. 6 - Giving advice and speaking softly and kindly to rulers, especially tyrants, is what God Almighty has commanded. He said, addressing Moses and Aaron: “Go to Pharaoh. Indeed, he has transgressed. {43} And speak to him with gentle speech that perhaps he may be reminded or fear.” ( ). 7- It has been shown that the effects of tyranny on individuals and societies are great, including spreading fear, terror and intimidation among people, which leads to despair and frustration in the possibility of changing the situation for the better, so people resort to introversion, defeat and collapse, and injustice prevails. A class of hypocrites and flatterers of tyrants appears due to ignorance due to the absence of religious restraint, until religion for many has become traditional rituals and rites devoid of spirit, with no honesty, cooperation, enjoining good, forbidding evil, or sincerity of intention to God Almighty. 8- Every tyrant and oppressor has an end, no matter how high, tyrannical, oppressive and oppressive he is to people, he will inevitably meet a bitter and inevitable end that he will meet in this world before the hereafter, and God Almighty's law with them is to give them respite and leave them in their error, then seize them with the grip of the Mighty, the Powerful, for He is the best of those who are able, and may God's prayers and peace be upon our Prophet Muhammad and his family and companions.

Through what we have presented in the issue of constructing the poem, a clear conception of the efforts of moderns in monitoring the efforts of the ancients can emerge in our minds. The most important thing that can be pointed out is the view of the unity of the poem, and the division of modern critics in confirming the existence of this unity or its absence, as it was pointed out that the ancient Arabic poem was accused of being devoid of unity, on the pretext that it contains parts: the introduction or beginning, the conclusion, and the ending. The strange thing is that these parts were the starting point for the studies of both groups, those who support the existence of unity, and those who reject it. The research reached the conclusion that those who say it exists are more likely, for the reasons that were widely discussed. Or that they were deceived by the glitter of slogans of people who do not want to acknowledge the antiquity of Arabic literature. In order not to be carried away by the spirit of enthusiasm, and in order not to have a reaction to these allegations, we have drawn attention to a phenomenon that we have seen as incorrect, namely: that unity or the view of unity in the Arabic poem is identical or almost identical to the view of the moderns, that is, our efforts to prove unity in Arabic literature, or ancient Arabic criticism, should not lead us to belittle the right of modern criticism, and say: their view is the view of the ancients, while acknowledging the existence of the first seeds of the view of modern criticism in the efforts of the ancients.

After a journey of research and enjoyable study in the book (The Vocabulary of the Words of the Qur’an by Al-Raghib Al-Isfahani), and what it included of topics in the sciences of the Qur’an and interpretation, I summarize the statement in recording the most prominent results that I reached: -
(1) Al-Raghib (may Allah have mercy on him) included in his book most of the topics in the sciences of the Qur’an and the types of interpretation based on the transmitted texts, and he did not stop at presenting the verses, but rather preferred those closest to the true meaning.
(2) Al-Raghib frequently cited the verses first, then the hadith and the speech of the Arabs from their poetry and sayings.
(3) Al-Raghib’s method was to cite more than one verse for the possible meanings of the word without distinguishing between them or expressing his opinions on the sayings and opinions of the people of language and interpretation; rather, he was dependent on transmitting opinions and sayings without preferring the meaning intended by the word.
(4) Al-Raghib’s approach in every place is the method of linking the metaphorical meanings of the word, and the extent of their connection to the literal meaning. He followed a lofty path and a unique method in interpreting the Qur’an with the Qur’an, and interpreting the Qur’an with the Sunnah, and so on in the rest of the discussions that showed us Al-Raghib’s intelligence and his mastery of the language in whose depths and seas he delved. (5) The discussions of the sciences of the Qur’an in Al-Raghib’s book varied in terms of number; as his evidence in the readings was in more than one hundred and twenty-seven places, and the decisive and ambiguous in five places, while he provided evidence with the reasons for revelation in approximately eight places. We find that he provided more evidence in interpretation, as the interpretation of the Qur’an with the Qur’an was in approximately twenty-five places, while the interpretation of the Qur’an with the Sunnah took up a large space in Al-Raghib’s book, as he provided evidence in more than two hundred and four places, and his interpretation with the sayings of the companion was in approximately seventeen places. (6) What is criticized about Al-Raghib’s approach is that he did not distinguish between the Quranic readings, in referring to the anomalous, the correct, and the mutawatir among them, as he was satisfied in more than one place with saying: It was read so-and-so, and this is not acceptable; because the reader may be confused between them; which leaves a clear effect on directing the meaning, and the course of the rulings mentioned in the noble verse.
(7) Al-Raghib was mixing up in attributing some sayings to the Messenger (may God bless him and his family and grant them peace), while he was referring to some of the sayings of the Messenger (may God bless him and his family and grant them peace) with the wording it was said: and this is a weakness that cannot be relied upon with the sayings of the Messenger (may God bless him and his family and grant them peace), and he did not guard against fabricated hadiths.
(8) Al-Raghib’s book is considered a miniature encyclopedia of the sciences of language, grammar, morphology, and most of the topics of the sciences of the Quran and interpretation.
(9) Al-Raghib’s approach was characterised by the linguistic approach, as he relied on language as a source for interpreting the Qur’an with the sayings of the wise that agree with the Sharia, after presenting the wording to the Qur’an and the Sunnah of the Prophet.

At the end of this scientific tour in the life of Sheikh Abdul Jalil - may Allah have mercy on him - and his efforts in Quranic studies, I mention a summary of the research results, which are as follows:
1- Sheikh Abdul Jalil - may Allah have mercy on him - sitting for teaching and devoting himself to it for that long period of more than half a century, and his keenness to communicate with people and benefit them, whether in public meetings or by writing, were among the greatest reasons that brought him to that high position in people's hearts, and made them keen on his lessons and knowing his opinions, so his fame spread and his name became famous, and he became one of the most prominent scholars of his time.
2- Sheikh Abdul Jalil - may Allah have mercy on him - was interested in interpretation and fond of it despite the fact that this was not well-known about him, due to his fame in jurisprudence, hadith, Arabic sciences and others, and the reason for that is mainly due to the fact that some of his interpretation books were not published during his lifetime, and I hope that this study has contributed to highlighting this important aspect of the Sheikh's knowledge - may Allah have mercy on him - in interpretation and Quranic sciences.
3- Sheikh Abdul Jalil - may Allah have mercy on him - did not interpret the entire Quran, but rather he interpreted some of the verses through his sermons and pulpit sermons.
4- His interpretation was not in one way, and the reason for that was the difference in the nature of the lessons, which are the origin of the interpretation, and the category receiving the interpretation, so he interpreted directly from the Quran, and commented on some of the interpretations.
5- The Sheikh combined in his interpretation the traditional interpretation and the interpretation by the commendable opinion.
6- The Sheikh - may Allah have mercy on him - has a distinguished personality in dealing with the issues of interpretation, which is represented by its guidance and explanation.
7- Writing such scientific research is one of the greatest things that forms the personality and the seeker of knowledge and enriches his culture, increases his knowledge, refines his mind, and leads him to patience and diligence in seeking knowledge, and from this standpoint I call upon myself and my brothers, the seekers of knowledge, to accustom themselves to writing, composing, and research, and that nothing should deter them from that or distract them from it, no matter what that thing is, and whatever that distraction may be.
Finally, if you find a fault, then fill in the gap. He who has no fault is exalted and exalted. The above are the most important prominent results of the research, and there are others that will appear to the one who reads the research. In conclusion, I ask God Almighty to forgive my mistakes, overlook my shortcomings, make this research purely for the sake of His Generous Face, and make it in the balance of my good deeds. Our final supplication is that all praise is due to God, Lord of the Worlds.

Through this blessed tour in the realm of interpreting the verses of the Holy Book of Allah and within this short period of this research, I have reached the following results:
1- The objective interpretation is in line with the culture of this era and its intellectual data, and suits the conditions of the people of this era in order to reform them, so we must study the entire Holy Quran objectively and present it in a way that pleases Allah Almighty so that we can contribute to solving the complexities of life and its problems in this era.
2- The verses that describe the faces of the unbelievers on the Day of Resurrection contain a refinement for the souls of people who hope to meet Allah and fear His punishment, and they contain a call for us to educate ourselves with faith and contribute to solving the complexities of this life.
3- The effects that the faces obtain after death include some of them as a result of sins in this worldly life and some of them are the result of the torment that those faces encounter in the fire of Hell.
4- The face is the most honorable of the human organs, so it was used to describe the bliss and torment that afflicts a person on the Day of Resurrection.
5. The Holy Quran called the People of the Book to believe in the mission of our Master Muhammad, may God bless him and grant him peace, and that their fear of him will make their faces black before God on the Day of Resurrection.

6- The dissenters will be gathered in the ugliest form, humiliated and with their heads bowed, and nothing of the effects of the bliss that they received in this worldly life will appear on them.

7- Those who turned away from the call to truth will be afflicted with obliteration, which is the concealment of the true features of a person in the heart or change.

8- The verses are evidence of the humiliation that the people of sins and transgressions will encounter, as they see their deeds as regrets for them in the fire of Hell.

9- The verses that describe the faces of the obstinate are a reason for many of the People of the Book to enter Islam.

10- The verses are evidence of the inability of man to repel the torment from himself on the Day of Resurrection.

11- The verses are an invitation to people to be humble and surrender to God and to tire themselves in serving the religion of God so that they may attain safety on the Day of Resurrection.
12- In the verses that describe the state of the unbelievers on the Day of Resurrection, there is a strong response to those who deny the torment after death. These are the most important results that I came out with through my blessed tour in this research. If there is a final word, it is that I ask God to write for me the reward of this work, and I ask Him, the Almighty, to benefit from it, for He is the Guardian of that and is able to do it. Our final supplication is that all praise is due to God, Lord of the Worlds, and there is no aggression except against the oppressors who deviate from the teachings of the Master of Messengers, Muhammad, may God bless him and grant him peace.

After this pleasant journey with a group of prominent figures of the Baghdad Hadith school in the fourteenth century, we clearly realize the importance of studying the biographies and lives of prominent figures. Our imams and scholars are still committed to this art and give it the utmost attention because of their knowledge of its truth and benefit. As a matter of legal trust and to preserve the Sunnah of our Prophet, it is necessary to write the biographies of prominent figures who devoted their time and lives to serving this science. In order for generations to continue, generation after generation, it is necessary to record the biographies of prominent figures. History, if not written by the fair-minded, will be written by others who may distort the facts and falsify the news. This is a betrayal of our children after us. Therefore, I stress the importance of writing the history of prominent figures during their lives, and paying attention to the biographies of scholars, including hadith scholars, jurists, linguists, and writers. How many a traveling scholar was a nation on his own, and when he departed, his trace was lost and his role was ignored, even though that does not harm him or hurt him as long as the Lord of Glory remembers him. However, the benefit sought is for the living among the people. Hence, I have resolved to collect the biographies of the honorable hadith scholars and those engaged in this science from the people of the thirteenth and fourteenth centuries AH. This is from the success of God Almighty and from the fruits of this blessed conference.

Praise be to Allah, and peace and blessings be upon His beloved, the Chosen One. After that:

Allah Almighty has facilitated the completion of the research, and I can record the most important results that I have reached in it as follows:
1. Imam Al-Bukhari ruled on the hadiths as authentic but did not include them in his Sahih.
2. Most of the hadiths that he authenticated were mentioned in the book Al-Ilal Al-Kabir by Imam Al-Tirmidhi.
3. Some of these hadiths that Imam Al-Bukhari authenticated in Al-Ilal Al-Kabir were included in his Sahih, and their attribution is considered the least compared to what he authenticated but did not include in Sahih.
4. His words or phrases in authentication were different and multiple, some of which are explicit in authentication, and some of which are intended to be preferred.
5. Some of the preferred narrations are authentic, some are good, and some are weak, and this indicates that authentication was not intended, but rather the intention was to clarify the reason and then clarify the preferred.
6. After research, it became clear that all the hadiths that were the subject of this study are authentic, and the ruling on them is the same as that of Al-Bukhari, except for the hadith of Abu Hurairah (A woman takes for the people), which is good because all the men in its chain of transmission are of the rank of truthful, so the word in it is his word, even if some imams disagreed with him on that except for the hadith referred to.
7. The reasons for Al-Bukhari not including the hadiths in his Sahih are many, as follows:
A- For brevity, because he included the original hadith, i.e. he included the text with another chain of transmission that is better than the included chain of transmission or similar in strength.
B- Or because it is not according to his condition regarding the men, so he did not include some hadiths because one or more of the narrators of the chain of transmission are not among his men who meet his conditions in the Sahih.
C- Or because of the difference in the proof of some narrators hearing from others, and for that reason you find that he does not include the hadith to prevent any objection that may be raised against it.

After Allah Almighty facilitated for me to complete this research, I must summarize the most important results that I have reached through this research, and after this modest journey, which I ask Allah Almighty with His grace and generosity to accept and make it a treasure for us on the day when secrets will be exposed, as there is no power or supporter except Allah Almighty, and to reward whoever reviewed it and corrected his mistake and straightened his slip with the great reward and generous reward, and these results are as follows:
1- The Imam, Hafiz Abd bin Hamid - may Allah have mercy on him - the author of the Musnad, the scholars have agreed on his documentation, merit and leadership.
2- What is selected from the Musnad of Abd bin Hamid is his small Musnad, as for the large Musnad, nothing is known about it, and its attribution to its author has been confirmed, which is the opinion of the majority of scholars.
3- The narrations of the noble companion Zaid bin Thabit (may Allah be pleased with him) in the selected Musnad of Abd bin Hamid reached seventeen narrations, the number of authentic hadiths of which was (8) eight hadiths, the number of good hadiths of which was (2) two hadiths, and the number of weak hadiths was (7) seven hadiths.
4- These hadiths included several topics, some of which were in beliefs, some of which were in rulings, some of which were in virtues, and others.
5- A biography of (63) men from the men of the chains of transmission that Abd bin Hamid cited in his Musnad.
6- The sources and references that I relied on reached (69) sources and references.
And our final supplication is that praise be to Allah, Lord of the Worlds

 The harm that befell the companions of the Prophet (PBUH) in their faith, worship and souls was behind what happened to them for the sake of Allah Almighty, from migration and leaving their families, homelands and money.
 The selection of Jaafar bin Abi Talib (may Allah be pleased with him) as the leader of the Islamic community in the land of migration was a successful choice, as he was able, with his good speech, quick wit and good reliance on Allah Almighty, to emerge from the plots of the Quraish to repel them, with his head held high, in addition to gaining the kingdom to his side.
 Islam entered Abyssinia, and those Muslims were considered the nucleus of the Islamic presence in the west of the Red Sea, then in the middle and south of the African continent, after that.
 Rather, the invasion of this religion into the king’s court was a clear test for those immigrants who saw the fruits of their call in the conversion of the king’s delegation coming from Najran to Mecca, then the conversion of others in Medina, and they were all honored by the service of the Prophet, peace and blessings be upon him, to them, as a reward for them.

- The migration to Abyssinia was considered a migration to Medina as well, and they received the same reward as those who came and more.
 It can be said that the door of migration is still open, as long as there is faith and repentance..
 The return of the emigrants had gladdened the heart of the Messenger, may God bless him and grant him peace, after he succeeded in establishing the religion of God and the Islamic state, and defeated the people of disbelief and polytheism, the people of corruption, and the advocates of falsehood..
 And thus were the lessons of migration, spending money and life, and sacrificing family, loved ones, and homeland, in exchange for what is with God first, and obeying the Messenger, may God bless him and grant him peace, and those in authority, one of the manifestations of obeying God Almighty, so if you put obedience in what pleases God whenever the Messenger of God wants or whenever the guardian of the believers wants, then you will have adhered to a strong pillar and a solid law from the laws of the Creator Almighty that do not change unless change occurs.. negatively or positively with His permission Almighty.

And praise be to God, Lord of the Worlds

Praise be to Allah as befits the majesty of His countenance and the greatness of His power, and I send prayers and peace upon the most honorable of creation whose feet touched the face of His inhabited earth, and upon his family and companions and those who followed his path and greeted him abundantly.
And now; my journey in search of the owners of the characteristics who are blessed in the shade on a day when there is no shade except the shade of the Almighty, the Compeller, a day when neither wealth nor children will benefit except for he who comes to Allah with a sound heart and a characteristic of the characteristics of the owner of the great character.
At the beginning of my work in this research, my assumption and knowledge was that those whom Allah will shade with His shade on the Day of Resurrection are only seven as mentioned in the authentic hadith, but after reading and following up, I found that there are a few other characteristics that came in acceptable hadiths and many other characteristics that came in weak and rejected hadiths. I was able to collect some hadiths that mentioned some of the characteristics that lead to shade, and as every scientific work has specific results that the researcher reaches at the end of his work, I have, by the grace and favor of Allah, reached the following results:
1- Scholars differed in interpreting the meaning of the shade intended in the hadith.
2- The number mentioned in the hadith, which is seven, is not intended to be exhaustive. Rather, it may be an exaggeration, as is the custom of the Arabs in that.
3- The people of the characteristics who enjoy the shade are ten, and acceptable hadiths have been mentioned about them.
4- The people of the characteristics mentioned in weak and rejected hadiths amount to seventy characteristics.
5- Men mentioned in the hadith have no meaning, but women also participate with them, and it is a way of giving the male the upper hand over the female, and this is proven in the Holy Quran and the Noble Prophetic Sunnah.
6- There are scholars who have collected these characteristics in verses of poetry.
7- The scholars who have researched this topic are very few.
In conclusion, praise be to God for the grace that He has bestowed upon me, which enabled me to complete this humble research, and I pray and send peace upon the best of mankind and the master of messengers, Muhammad, may God bless him and grant him peace, and upon his family and companions, all of them. I hope from God Almighty that I have been successful in this work, and I ask Him for forgiveness for every mistake and shortcoming, and I hope that He accepts this work of mine sincerely for His noble face, and makes it in the balance of my good deeds on the Day of Judgment, and makes us among the people of these noble characteristics, and shelters us with His noble shade on the Day when there is no shade but His shade, glory be to Him.
And our final supplication is that all praise is due to God, Lord of the Worlds.

We can summarize the most important results that I reached in this research:

1- The hadith is proven and its chain of transmission is correct, although there are some weak paths, but the hadith also came from correct paths, and it is one of the famous hadiths. It did not reach the level of tawatur.

2- This hadith is a comprehensive origin for enjoining good and forbidding evil and a comprehensive origin for the principles of religion.

3- This hadith also includes the meanings of obligation and honor together.

4- The hadith urges that the weakness that occurs at the end of time or the resulting alienation is a strong motive for steadfastness in this religion, as honor and dignity are only achieved through obedience, not through disobedience, as happened to the strangers at the beginning of the call and how Allah honored them after that through their compliance and persistence in obedience and their holding fast to the rope of their Lord.

5- The Prophet Muhammad ﷺ informs us that faith will move to Medina and then gather between these two mosques, i.e. the mosques of Mecca and Medina, as the scholars said.
6- The Prophet Muhammad, peace and blessings be upon him, explained the meaning of the strangers, who are those who fix what people have corrupted and do not disbelieve the people of the Qiblah for a sin. May God’s prayers and peace be upon our master Muhammad, his family and companions.

Praise be to Allah, by whose grace good deeds are accomplished, and prayers and peace be upon the Seal of the Prophets and Messengers, our Master Muhammad, and upon his family and companions, all of whom followed his approach and adhered to his religion, so Allah raised their mention in life and after death.

Now then: Finally, after this blessed journey in the realm of knowledge and among its people, this research was completed with the help and guidance of Allah Almighty, and I lived with him in an enjoyable journey that was not without suffering, for which I seek reward from Allah Almighty, and I seek His help in presenting the summary of what I have reached in it with the following prominent points:

1- The science of distortion and corruption is a noble art, and only the most skilled scholars can achieve it, so its importance is great and every scholar or student cannot do without learning and knowing it, especially the student of Islamic knowledge and, to be precise, the student of the Prophetic Sunnah and the sciences of Hadith in general, because ignorance of it leads its owner to many heinous mistakes, so its importance is very great; It is one of the methods and sciences used by the hadith scholars to purify and refine the noble prophetic hadiths from the impurities that occur in them as a result of changing, altering and errors in some words of their chains of transmission or texts, which helps to identify the true names and words that have been distorted and corrupted and to know what is meant by them before they are corrupted and corrupted. We return the word to its correct pronunciation, so we know its intended meaning and understand its purpose. 2- Distortion: It is a change in the dots of letters or their movements while maintaining the image of the handwriting. It is also known as converting a word from the usual form to another, meaning it is changing the word’s pronunciation and replacing it with another pronunciation while maintaining the original form of the word. The change is simple, and it occurs in the word due to the similarity of the letters or movements in the word. Some letters are similar in their form, but they differ in their dots, such as Ha, Kha, Jeem, Dal, Dhall, Ra, Zay, etc., or due to a change in some movements, such as Fatha, Damma, and Kasra. 3- Distortion: Changing and altering speech, which may be by adding or subtracting a letter or letters from it, or by replacing and changing some letters or words in place of others, so the word changes to an unintended form, and it changes to another word close to the word of the original word, except that the structure of some of its letters is different from the original, so it is in the structure of the shape of the letters.
We notice that there is a generality and specificity between their definitions, as merely changing in any way is called a distortion by some, and some specify it as a change in dots only.
4- We find that some scholars did not differentiate between distortion and distortion, so they considered them to have one meaning, meaning that any change or alteration in speech is considered a distortion and distortion without difference, and this is found among most of the ancients. As for the majority of later scholars, they differentiated between them according to the definition that I mentioned at the beginning of the conclusion.
5- Most scholars divided it into different divisions, the most famous of which are six sections, which are:
Distortion and distortion: 1- Isnad 2- Text 3- Hearing 4- Sight 5- Word 6- Meaning.
Others divided it into more complex and extensive divisions that were useless.

From my knowledge and induction of what has occurred of misprints and distortions, I found that it is most likely to be divided into two main divisions: 1- Misprints and distortions in the text. 2- Misprints and distortions in the chain of transmission.

If it occurs in the noble prophetic hadith, it must either be in the names of the men in the chain of transmission or in the words of the text, and there is no third possibility for them; therefore, I have decided on this division and I see it as more accurate and consistent with the sound scientific research method, simplifying matters and taking into account accuracy in the division and not burdening the matter with more than it requires. Four branches branch off from these two main divisions, which are:

Misprints and distortions: 1- By hearing 2- By sight 3- By wording 4- By meaning.
These four branches are shared between the two main divisions: Misprints and distortions (chain of transmission and text).
The section of the falsification and distortion of the chain of transmission (i.e. the names of men) is considered the worst and most harmful section; because it leads to confusion in the names of the men of the chain of transmission, which leads to changing and replacing the trustworthy, skilled and precise man who controls his narration with another who may be weak or whose narration is rejected or vice versa.
6- This science almost means and enters into all sciences and literature, as its core is the Holy Quran and its interpretation, the honorable prophetic hadiths from their chains of transmission and texts, poetry, prose, and other sciences in which falsification and distortion occur; many people fall into error, forgetfulness, falsification and distortion except for a few people whom Allah has protected from error and forgetfulness; so the people of knowledge have written and composed a lot about it, some of them devoted an independent book to it and some of them included it within a specific book that specializes in the sciences of hadith or similar sciences.
7- The main reason for naming this science with this name is that some of those who take the prophetic hadith and knowledge from the insides of books and newspapers rather than from the mouths of scholars may make mistakes in their understanding of the hadith. This leads to a person making mistakes or distortions, as well as the negligence of some narrators or the weakness of their intelligence, intellect, concentration, or some of their senses such as hearing or sight or the weakness of their control and memorization, or due to not reviewing and studying what they have memorized, so a long time passes without studying it, so they forget or imagine or mix up what they have memorized, so when they hear or read a prophetic hadith, they have illusions about it.
8- The mistakes or distortions that occurred from some narrators were not intentional or deliberate, but rather occurred for the reasons mentioned above.
9- Most of the hadith scholars said that mistakes and distortions that occurred in narration should be corrected. Most of the hadith scholars said that it is not permissible to correct mistakes and distortions in writing, but rather the correction should be indicated in the margin.

After Allah Almighty has blessed me with completing this research, I will mention here the most important results that appeared to me through this research, which are:
1- The meaning of cursing is expulsion and banishment as a form of displeasure.
2- Allah Almighty has forbidden cursing and cursing anything, especially the believer, because He fears that the call of the curser will be answered and the cursed will perish, as happened to his companion, the camel, which is explained in the hadith of cursing the believer.
3- Every Muslim must follow the saying of the Prophet (peace and blessings of Allah be upon him) as narrated by Lady Aisha (may Allah be pleased with her), who said: (The Messenger of Allah (peace and blessings of Allah be upon him) never cursed a Muslim with a curse that is worth mentioning, nor did he take revenge on anything except that he would not strike with it in the way of Allah) ( ).
4- It has become clear that the number of hadiths exceeds (52) hadiths, excluding similar words and repetition.
5- It is clear from the hadiths that most of them, if not authentic, are weak hadiths, and they are the cursing of Kisra, the one who takes a tenth from people, the affectation in speech, the one who leads people in prayer when they do not like him, cutting down the lote tree, and cursing the believer, the first and third hadiths, knowing that their meaning is authentic and some of them were mentioned in the forms of cursing.

After we have finished writing these pages on the scientific and practical career of Sheikh Abdul Razzaq (may God have mercy on him), we will mention here some of his virtues and characteristics for which he was known. Sheikh Dr. Ahmed Juma (may God protect him) discussed some of them in his poem in which he mourned him after his death, in which he collected many of his qualities. Therefore, we will limit ourselves in this conclusion to mentioning this poem.

After this study of the impact of the interpreters in enriching the Islamic economy, it became clear that these opinions have effects on all aspects of the Islamic economy, which requires the teacher of this subject to follow a specific methodology in teaching this subject, based on the Book of God, and to seek help in that methodology from the opinions of the interpreters, in order to reach the intended meaning (according to what the interpreters have gone to) of that speech to ultimately arrive at a statement of economic information, and we have submitted the research to the following results: - 1 - The opinions of the interpreters have an important impact in explaining the theory of succession in general and the theory of economic succession in particular, and this theory expresses in its economic aspect ownership in the Islamic economic system, and there is no doubt that the issue of ownership is one of the most hotly debated topics throughout the history of economic thought, and according to this theory, the researcher or teacher can employ the verses that attributed ownership to God Almighty considering him the absolute owner, and he is the absolute creator before that, and he is the absolute subjugator, and he is the absolute vicegerent, and that man is a vicegerent, and the latter must act according to what the original owner dictated to him, or that man owns metaphorically, and God Almighty is on the face of The truth is, then the teacher of the subject can continue with other verses that talked about the conditions for carrying out the mission of vicegerency for man and its results, such as the verses that talk about earning money and its transfer, and what was mentioned in that of controls, reaching the transfer of money after the death of the owner and the ways of distributing it.
2- The study revealed the impact of the opinions of the interpreters on the saying of the price, which is the most important saying among the sayings of Islamic economics, and revealed the depth of the interpreters\' view of the mechanism of determining the price; and its relationship to value, and the profit resulting from resale, and what is permissible from the legal point of view, and all of this can be employed by the teacher of Islamic economics in teaching this subject, which gives the economic information a fundamental dimension.
3- The study revealed the necessity for the teacher of the subject to start from the opinions of the interpreters in explaining the stages of the economic process such as production, distribution, consumption and exchange.
4 - The study revealed the depth of the critical view of the commentators, due to the mention of money in many verses, which requires stopping at the legitimate money (gold and silver), and its relationship to the rulings of a monetary nature such as cash zakat, usury, exchange, and the punishment for theft.
5 - The study revealed the impact of the opinions of the commentators in achieving distributive justice, and the tools that were legislated to achieve this such as inheritance, zakat, charity, etc.
6 - The teacher of Islamic economics can reveal the impact of the opinions of the commentators on the Islamic financial system and the role of the state in the Islamic economy from this angle, through the treasury, its revenues and expenditures.
7 - The recommendation that the researcher presents is the necessity of directing more attention to the writings of the commentators and their impact on the formulation of Islamic economic theory. The researcher also recommends, at the level of postgraduate studies, the necessity of directing theses and dissertations to serve the economic efforts of the commentators. It is possible to write about:
A - Al-Tabari\'s efforts in Islamic economics.
B - Al-Qurtubi\'s economic opinions in Al-Jami\'.
C - Al-Zamakhshari\'s economic thought in Al-Kashshaf.
D - The economic contributions of the owner of Al-Manar.
E - The economic views of Abu Al-Thanaa Al-Alusi.
F - Succession through the opinions of the commentators.
G - Justice of distribution in light of the opinions of the commentators.
H - Contributions of the commentators in money.
T - The valuable dimensions of the Islamic economy through the writings of the commentators.
J - The economic dimensions of the Quranic stories.
K - The integration between the prohibition of usury and the imposition of zakat through the opinions of the commentators.
Other than this, since I have only mentioned the above as an example and not limited to ....
This is what the Generous One has bestowed, I ask God Almighty to be sincere for His sake.
And God is behind the intention, and He is the Guardian of success.

The world today is witnessing rapid changes and huge developments in the world of communications and the world of technology, and is experiencing a huge knowledge explosion and a major qualitative revolution in the field of information. The World Wide Web (the Internet), satellite channels, computer programs and various modern technologies represent the ultimate in what man has achieved in this field. Through it, the world has become a small village, or rather a small room that a person can surround himself with in seconds. In light of the global trend that relies primarily on modern technologies to exploit knowledge in raising the level of social welfare and exploiting various resources in the best possible way, information and communications technology has become a means of survival and an indispensable tool in an open world that relies on competitiveness as a criterion for progress and prosperity ( ). These technologies are not without danger and temptations, as they have entered homes as forced visitors. The educator, the noble Messenger Muhammad (peace and blessings of God be upon him), warned in a narration: The Prophet (peace and blessings of God be upon him) looked out over one of the roofs of Medina and said: Do you see what I see? They said: No. He said: I see temptations falling within your homes like the falling of rain ( ). Modern technology is a double-edged sword. It can be used for good deeds, and it can be used for evil and bad deeds, and it can be evil. The wise person is the one who harnesses this technology to serve good deeds and serve his religion and society in a way that pleases God, and he will be grateful to God for the blessing and not ungrateful. As for the one who makes it a door to corruption, misguidance and error, he has completely removed it from the circle of good and made it a curse and a burden on his afterlife and conclusion, and he was thus ungrateful for the blessing and ungrateful for God’s grace. Let us also mention how many people converted to Islam because of browsing Islamic websites.

After the crop has grown and the research has borne fruit, and before I leave this field that is full of benefits and jurisprudential issues, I would like to write some of the results and recommendations that I have concluded from this research:
1. The origin of using the phone is permissibility, not prohibition. However, using the phone is subject to the five obligatory rulings.
2. Cellular communications are among the most important contemporary tools that affect the presentation of societies.
3. The necessity of following some general safety procedures for mobile phone users.
4. The permissibility of cellular communication companies opening their doors for commercial dealings, provided that they adhere to the legal rulings.
5. Taking into account the permissible legal controls in telephone contests and adhering to them.
6. The promotional gift has been taken out of the way of an absolute gift, in terms of the ruling on this gift and that it is permissible; Because the original gift is permissible, unless the gift is exposed to reasons that take it out of that and into dislike or prohibition. In the end, I ask God to grant everyone success in serving His upright religion, and to benefit from this humble research, its writer and the one who looks at it, and to forgive me for any errors or shortcomings in it, for He is sufficient for me and the best disposer of affairs, and may God’s prayers and peace be upon our Prophet Muhammad and upon all of his family and companions.

Finally, I would like to record the most important results that can be summarized as follows:
1. The Bedouins are an authentic Arab group from the Arab society.
2. The legal rulings that any Muslim is addressed with apply to the Bedouins.
3. There are some rulings that distinguish the Bedouin from his urban counterpart, which are:
• Friday prayer is not obligatory in the desert.
• They have the right to sacrifice after the dawn of Eid.
• The Bedouins\' opinion on the permissibility or repulsion of hunting is not considered.
• Hunting is not disliked for them.
• The woman in iddah has the right to move with her family.

Praise be to Allah, Lord of the Worlds, and the best prayers and most complete peace be upon the Master of Messengers, our Master Muhammad, and upon his family and companions, and those who follow them in righteousness until the Day of Judgment.

Now then:
The most important results we have reached are:
- We studied a brief summary of the life of Imam Ahmad ibn Hanbal, in which we mentioned something about his life, his sheikhs and his writings, as required by our definition of him.
- We studied the expressions of the fundamentalists in its technical meaning, and identified their differences in that according to their differences in the restrictions that must be available in consensus, in terms of time, people, and issues of consensus.
- We studied the issues mentioned in the books of fundamentals, which agree that consensus in the school of Imam Ahmad is: (denying its existence in other than the companions, denying knowledge of it, denying its existence absolutely).
- We have stated the opinion of Imam Ahmad on this issue according to what was mentioned in the books of Usul in this regard, with mentioning the evidence of each school of thought and discussing it, and standing on what we saw as the most likely.
- We have directed the opinion of Imam Ahmad on this issue to what he went to, that this difference in opinions did not mean that there is no consensus in matters of religion in general, or that consensus is not regulated.
- Responding to some of the doubts that object to the concept of consensus according to Imam Ahmad, with an explanation of what the meaning carried from the Hanbali imams of directions and deductions.
- Imam Ahmad, may Allah have mercy on him, stated the authority of consensus and the prohibition of contradicting it according to issues and explicit texts from him, which indicates that he sees the authority of consensus and does not deny it.
- Imam Ahmad did not mean that it is possible to contradict what has reached us from the sayings of the predecessors and deviate from them
Certainly; because he himself stated that it is not permissible to deviate from the sayings of the Companions that have reached us.
- It is clear from Imam Ahmad’s words when he said: (Whoever claims consensus is a liar) that he directed criticism at the claim of consensus issued by the likes of Bishr Al-Marisi and Al-Asamm. In conclusion, we ask God Almighty to guide us to what He loves and is pleased with, and to accept this work from us, and to place it in our records of deeds, for He is the All-Hearing, the Answerer of prayers.

First: Results:
1 - The meaning of the word (ط - و - ع) in language revolves around: giving, offering, and allowing something. An obedient person is a submissive giver, an obedient horse is a smooth horse, and an obedient tree is a productive and fruitful one. The meaning of volunteering revolves around giving an action in the interest of others and donating it to them. It is a verb derived from obedience. A volunteer is someone who donates from himself what he is not obligated to lend. The volunteers are the volunteers who give and donate charity. The most common uses of the word \"volunteering in charity\".
2 - Definition of volunteering technically: Either it is in consideration of the nature of volunteer work and its goals, which is what most scholars of Islamic law have adopted, or it is in consideration of the concept of volunteer organizations in their relationship with different societal entities, which are the state, the private sector, and the family. Taking the first into consideration - from the point of view of the research - is closer to the essence of volunteering. 3 - Volunteering was mentioned in the Holy Quran in the form of a verb twice in one Surah, which is Surah Al-Baqarah in verses 158 and 184, and it was mentioned in the form of a noun with the word \"Al-Mutawa\'een\" once in Surah At-Tawbah in verse 79.
- In the first verse: Volunteering was specifically mentioned in it as voluntary worship; increasing the circumambulation after the obligatory - as the apparent meaning of the noble verse indicates, although a group - including Al-Hasan and others - said: What is meant is voluntary in all works.
- In the second verse: Volunteering was specifically mentioned as giving, offering, and charity by increasing the number of poor people fed, or feeding a poor person a Sa\', or feeding poor people for each day, or voluntarily fasting with a ransom, or voluntarily increasing the food of the poor, and these are all meanings that indicate the Islamic law\'s encouragement of voluntary worship in all its forms; Because Allah the Almighty has generalized and did not specify the meanings of good without some, all meanings can be possible and intended.
- As for the third verse: it is specific to those who criticize the volunteers who give and donate in the areas of goodness with a lot or a little, they mocked those who gave a lot - like Abd al-Rahman bin Awf - and they also mocked those who gave their effort and energy with the little they had - like al-Habhab, so our Lord - Glory be to Him - responded to them with mockery with more severe mockery, as a punishment for their bad deeds and mockery of the volunteers, and in victory for those who volunteer to give charity and do all good deeds, and the reward is of the same kind as the work.
4 - The meaning of volunteering was mentioned implicitly in everything that is good in volunteering for the public interest in many verses in the Holy Quran; This indicates that Islamic law urges volunteering to give charity, enjoining what is right and forbidding what is wrong, reforming the home, cooperating in righteousness and piety, caring for the needy among relatives, orphans, the poor, and wayfarers and giving charity to them, and in everything that is good, no matter how small or large its amount, as well as in everything that a Muslim does - other than the obligatory - of good deeds, which is what our Lord, the Almighty, has promised a good reward in this world and the hereafter, just as our Lord, the Almighty, has reassured the doers of good deeds in the areas of giving and volunteering with guidance and has given them good news of Paradise, in which: {Their prayer therein will be: “Glory be to You, O God,” and their greeting therein will be: “Peace,” and their final prayer will be: “Praise be to God, Lord of the worlds.”} [Yunus: 10]. 5 - Volunteering fluctuates between recommended and collective or individual duty, and thus voluntary acts are either recommended, or collective or individual duties:
Voluntary acts are recommended: if the demand of the Sharia from those charged with the action is a non-obligatory demand, and the wording indicates this or an indication indicates this, and it is a door that is wide enough to include most of the charity and elaboration with the masses of society in charitable works; such as: helping the weak, doing good to widows, showing compassion to orphans in action and word, contributing to eradicating illiteracy for some of the illiterate, helping students of knowledge and other things, without it being in a matter that all those charged with the action are addressed to do and it is determined for the group to do it by a group, which is the collective duty. Voluntary acts may be collective duties: if the demand of the Shari\'ah for all those charged with performing it is an inevitable demand, and this inevitability is indicated by the formula or any other indication, and this is in all matters of collective duties, such as: preparing the dead in terms of washing, shrouding, carrying, praying over them, burying them, etc., and such as: picking up foundlings and caring for them... etc.
The collective duty obligates those charged with performing these collective duties, and this is what those who have the ability to perform the act and are qualified to undertake it and to suffice the rest of the expenses are keen on, which removes the hardship and sin from everyone, and establishes the directness of the act.
The collective duty also guides those charged with performing it - at the same time - to the controls for choosing who is suitable for the act, by first meeting the conditions of the act, and having an inclination towards that intention, which is what those who choose to perform this act must take note of, and undertake to train and qualify them until they are suitable to perform it, so that the desired public interest is achieved.
Voluntary work is an individual duty: If the collective duty is limited to a specific individual or a specific group or groups, then the duty is either assigned to this person, such as the sole Mufti of the country, or the only doctor or veterinarian in it, or to a specific group - such as professors of Sharia in enjoining good and forbidding evil, and informing people of the matters of their religion, or a group of people in the event of a fire and there is no specialized agency to put out the fire, and the means of communication with this agency is absent... and so on.
6 - The Prophetic Sunnah presented images in all areas surrounding human life, explaining how a Muslim volunteers in his various situations, and how to always be in the interest of his nation, and the lives of the Companions - may God be pleased with them all - were a true translation of this Sharia approach, so we saw many examples of the Companions in what a Muslim should be in his voluntary behavior. The models for which the research provided evidence from the Sunnah and the lives of the Companions are:
First: Volunteering in the medical, health, and relief fields:
This field includes many forms, including:
1 - Preparing the dead; in terms of: washing, shrouding, and

1. Most scholars of the Islamic nation have had legal opinions in various fields of Islamic sciences, then they have retracted them. This happened during the time of the Companions, may Allah be pleased with them all, and up until now. It is a natural thing that is not prevented by any legal or customary obstacle.
2. The jurist’s retraction of an opinion he has held is evidence of the jurist’s sincerity and accuracy, his fear of Allah the Almighty, and an indication of his not insisting on the error he discovers. Perhaps it is a duty imposed by fear of Allah, as the jurist is a transmitter of Allah’s ruling to the people.
3. There must be a valid reason that prompts the jurist to retract his statement, such as evidence that he did not know and then came to know, or it became clear to him that his first evidence is weak, and evidence that contradicts it is sound. However, the motive for him to retract must be stronger evidence than what he relied on in his first statement, and he must not be driven to retract by whims, fanaticism, or a deviation from the truth.
4. If the mufti or jurist retracts an opinion he had, it is no longer considered his statement, but rather it is considered an abrogated statement, especially if it is known that he had a second opinion later than that opinion, and he explicitly abandoned his first opinion, or said: I have retracted it, or that the most correct opinion is my second opinion. If the date of the first of the two is not known, or the jurist did not state that one of his two opinions is preferable, then the two opinions of that jurist are taken into account in that issue. 5. If it is proven that the jurist retracted his opinion, and no one else said that opinion, then it is not permissible for the imitator to act upon it, and he must retract it if he has acted upon it as much as possible. If it is impossible to retract, such as if he married a woman based on it and consummated the marriage or had a child from her, then he is not required to annul the marriage unless the opinion contradicts a definitive proof such as the Qur’an or an agreed upon Sunnah or a definitive consensus, in which case it must be annulled. However, if the follower is able to distinguish between the evidence, he may correct what the jurist has retracted if the correct evidence indicates it, provided that there is another scholar who preceded him in saying this opinion, so that he is not an innovator in a statement that no one else has said before him.
6. The difference in the statements narrated in some schools of thought from the sheikh of the school of thought is based on the existence of two statements of his on the issue at two different times, such as Al-Shafi’i in Iraq and Egypt, and perhaps this was due to an error in transmission and a mistake by the narrators, as in most of the narrations from Abu Hanifa and Ahmad. In these two schools of thought, if a narration from the jurist is not authentic indicating that he has retracted his statement, it is obligatory to take the stronger of the two pieces of evidence, because the imams of the schools of thought have stated that their schools of thought are what agree with the authentic hadith (if the hadith is authentic, then it is my school of thought). 7. The most likely punishment for drinking alcohol was forty lashes, as per the actions of the Prophet (peace and blessings of Allah be upon him), and what the Companions added to it later was only a harsher punishment and discipline, in some cases for some drinkers of alcohol, and not a general rule for all, and therefore we find that they quickly returned from that to forty, when they were certain that the punishment was a limit that could not be exceeded. 8. The most likely thing is that the Companions agreed (especially Omar and Ali (may Allah be pleased with them) that whoever marries a woman during her waiting period from another husband, they must be disciplined, and they must be separated until the waiting period of the first husband ends, then she must also wait from the second husband, and if they wish, they may marry after that and she is not forbidden to him forever, as is well known, because that was not authentically reported from Omar, and assuming that it was authentic, it was proven that he returned from it in order to agree with Ali on it. 9. It is most likely that Abu Hanifa retracted his statement that the end of the Maghrib prayer time is with the disappearance of the white twilight, and that what he settled on was with the disappearance of the red twilight, and it is not correct to narrate it from Abu Hanifa as his opinion.
10. It is most likely that Abu Hanifa retracted his prohibition of eating horse meat, and said that it is permissible.
11. It is most likely according to the imams of the three schools of thought other than the Hanafi school that they retracted their statement that the reason for usury in the two currencies is (the absolute eighth) to the statement that it is (the essence of the eighth, or the predominant eighth). It is not permissible to remain with the first statement because there is no one who said it, and it is not correct to attribute it to the three imams.
12. It is not permissible to issue a fatwa from someone who swore by divorce that he must pay expiation for an oath if he intended the oath, because no one among the people of knowledge said that except Ibn Taymiyyah, then he forbade it for himself and prevented others from saying it.

At the end of this study related to the foundation of contemporary jurisprudential issues between the apparent meaning of the texts and the controls of the objectives of Islamic law, we were able to reach a number of results, the most prominent of which are:
1 - The origin of legislation is to take the apparent meaning of the texts, and it is not permissible to deviate from their apparent meaning except with binding evidence. Based on this, Muslims agreed that acting according to the apparent meaning is obligatory until a legal proof is presented that diverts it from the possible and weak meaning. This is the view of everyone who spoke about the principles and objectives of Islamic law.
2 - There are those in Islamic societies who follow the path of extremism in adhering to the apparent meaning of the texts without understanding them, and without standing on the purpose of the Sharia from them. Until in the later ages, there appeared those who thought that it was sufficient for a person to be an expert in matters of Sharia to have a copy of the Qur’an, or a book of Sahih or Sunan, and a dictionary of the language to practice ijtihad or say the ruling of Sharia. This type of researchers can be called “the new Zahiris.” These people were busy with hadith, and were not experienced in jurisprudence and its principles, and did not know the reasons for the differences of the jurists, and their understanding did not reach what the jurists reached in deduction and guidance, to the point that they neglected to look at the objectives of Sharia, its aims and objectives, and they stayed away from explaining the rulings and the extent of their connection to time, place and environments. 3 - Some of those who have taken on the issue of fatwas on contemporary issues based on the apparent meaning of the texts, we find that they have proceeded to prohibit many permissible transactions, close many doors of knowledge and science, and expel people from the religion, claiming that they contradict the definitive text and do not adhere to what is established from the apparent meaning of the evidence. The truth is that the matter cannot be dealt with in this way, but rather the text must have controls and rules on which the mufti or the mujtahid can rely to deal with it and deduce from it. In this regard, Imam Ibn al-Qayyim, may God have mercy on him, says: “It is not permissible for the mufti to testify to God and His Messenger that He has permitted or prohibited such-and-such, or made it obligatory or disliked it, except when he knows that the matter is thus in it, which God and His Messenger have explicitly stated as permissible or prohibited or made obligatory or disliked. More than one of the early Muslims said: Let one of you beware of saying: God has permitted such-and-such or prohibited such-and-such, for God to say to him: You have lied, I did not make such-and-such permissible or prohibited it.” 4 - Anyone who follows the path of jurisprudential ijtihad since the era of the Companions, may God be pleased with them, realizes that adopting the objectives of the Sharia has accompanied the movement of ijtihad since its beginnings. The jurists of the Companions, such as Abu Bakr, Omar, Othman, Ali, Ibn Masoud, Muadh bin Jabal, Ibn Omar, and Ibn Abbas, may God be pleased with them, relied in their fatwas on looking at what lies behind the rulings in terms of interests, reasons, wisdom, and objectives. They did not forget, in any matter on which they ruled, the objectives, goals, and aims of the Sharia, despite the abundance of partial legal texts in both the Qur’an and the Sunnah. They linked the details to the generalities, the branches to the principles, and the rulings to the objectives and goals. This is what was confirmed by scholars of the principles of jurisprudence from various schools of jurisprudence, such as Imam al-Shafi’i in al-Risalah, al-Jassas in Ahkam al-Qur’an, and many others. Hence, Ibn al-Qayyim described it as “the living jurisprudence that enters the hearts without permission.” 5 - The nation today is in dire need of adopting the objective dimension in jurisprudence, as long as it represents the approach of the predecessors, the Companions, the Followers, and the jurists of the nation, regardless of their schools of thought, so that jurisprudence may continue to be flexible in confronting new developments and incidents, and so that it may be a factor in renewing jurisprudence and strengthening its role and position in the life of the nation. The truth is that objective jurisprudence does not differ much from the approach of the predecessors in discovering the cause and its basis, in terms of its graduation, refinement, and investigation. If it were not for that, the rulings of the Sharia would be suspended in confronting new developments and incidents. 6 - Sufficiency with the texts and reliance on their appearances represents the approach of the extremists of the Zahiris, who denied that the Sharia has a reasonable meaning and is explained by its objectives, reasons and interests. Likewise, turning to the objectives and relying solely on them, without considering the Sharia texts, their rules, formulas and methods, represents the extremists of the people of interpretation who went too far in deviating from the appearances, exaggerated in the purposeful interpretation, and relied greatly on the meanings and interests beyond the texts and evidence without restrictions and limits, and far from the conditions and controls, so they deviated from the approach of authentic ijtihad and fell into doctrinal and jurisprudential pitfalls that made them the subject of criticism and blame, and distanced them from direct dealing with the data of revelation and its words and expressions. 7 - Contemporary jurists interested in addressing contemporary jurisprudential issues must combine in their deductive methodology the legal text with interests and objectives, so that their efforts and fatwas are appropriate to the era and keep pace with scientific, intellectual and methodological development, without compromising the constants of legislation from the verses of the Holy Qur’an and the Sunnah of the Prophet. This is because many ideas of contemporary material civilization have crept into a number of researchers who have directed their eyes toward the West and its civilization, so they imagined a set of imaginary interests, and tried to attach them to the legitimate interests considered under the pretext of achieving the general objectives, then they generate from this hybrid and illegitimate vaccine their desired result that they want to reach in: that most or all of what the winds of the West or the East blow upon us are matters observed by the Sharia. 8 - There is no way to get rid of this deliberate confusion in the research and reasoning method, except for the person interested in the jurisprudence of contemporary issues to combine the method of the text and the rules, and to be aware of the essential characteristics of the interests and objectives of the Shari’a that the wise Lawgiver considered, and to observe those characteristics and controls with what is called interests in contemporary material civilization, then compare the characteristics of each of them, so if that interest that is intended to be adopted is regulated by those Shari’a controls, then that is a real interest that deserves to be taken into consideration, and if it is outside of it and exceeds its limits, then that is an imagined interest, and may be a corruption that must be repelled and not taken into consideration. 9 - Taking into consideration all the controls that we have referred to in this study, whether the controls that must be available in working with the Shari’a text by ensuring the attribution of the text to its source and verifying its authenticity, and identifying the reasons for revelation and the occasions of revelation

After the grace of Allah Almighty to complete this research, I see that I should put in its summary the most important results that I have reached, which are:
1. Becoming, in its technical and linguistic meanings, is close to each other and shares some vocabulary, such as transformation and transition.
2. Debt is divided into sections, including: current, deferred or deferred, and the latter can in some cases be transformed into immediate or effective, in other words, the transformation of the object and the transformation of its essence into another essence, which is what is meant by becoming.
3. Jurists generally agreed that debt is a praiseworthy good deed that our pure Islamic law calls for and encourages, and that it is permissible to pay it for a limited period of time.
4. Scholars agreed that the debt that a deceased owes for a term is due for its term and is not due by death.
5. There was a disagreement among our scholars - may Allah Almighty have mercy on them - regarding the deferred debt owed by a person who died, is it considered due by death or not? On two schools of thought: The majority are of the opinion that it is due upon death due to the clear and correct evidence for that, and the other opinion is that it is due until its due date.
6. Through the statements of the jurists and reviewing the evidence of the different schools of thought on this issue, it became clear that the most likely opinion is that the deferred debt becomes due upon death to release the deceased’s conscience.
7. The reality of bankruptcy is the transition from a state of ease to a state of hardship, and a man does not become bankrupt except by a judge’s ruling and at the request of the debtor’s creditors.
8. There was a disagreement among our scholars - may God Almighty have mercy on them - regarding the deferred debt becoming due upon bankruptcy, whether its ruling is the ruling of death in the due date or not, on two schools of thought: The majority of scholars are of the opinion that the debt owed by the bankrupt person until its due date is not due upon bankruptcy and remains until its due date, while another group of scholars went that deferred debts are considered a state of bankruptcy, i.e. upon a judge’s ruling.
9. By reviewing the statements of the jurists and the evidence of the different schools of thought on this issue, it became clear that the most likely opinion is that deferred debts are not due in bankruptcy, but rather remain until their due date, because the consensus was reached that the bankrupt person’s deferred debts on people are not due in bankruptcy, and so what he owes is not due before its due date.
10. The disagreement that has occurred between our distinguished scholars and our masters from the Islamic schools of thought is a disagreement of mercy and expansion, its goal is to achieve the truth, not based on whims, fanaticism, or self-victimization.
11. Finally... This disagreement, which some of them considered levels of ijtihad, is evidence of the ability of these great imams, and is considered a source of pride for the nation and its renaissance and a great and enormous wealth produced by powerful minds from the texts of the Qur’an and Sunnah that have the ability to probe and divide in jurisprudential issues.
I ask Allah for success and guidance... and may Allah’s prayers and peace be upon our master Muhammad and his family and companions

After praising God Almighty and praying and peace be upon His Messenger, I must, at the end of the research, summarize the most important results that I have reached, which are:
1. The return of grievances to their owners was called for by Islamic law, and was established by the texts of the Qur’an and Sunnah, and the practical application of the Rightly-Guided Caliphs.
2. The authority of grievances is an independent authority that aims to redress the wronged and preserve their rights from unjust statesmen or influential people and those with authority and power, or to preserve public money from the influence of these people.
3. The return of grievances was not crystallized as an independent authority in the early era, but its performance developed until the political system in Islam needed to create a special authority concerned with this duty, and that was during the Abbasid Caliphate.
4. Scholars of political jurisprudence stipulated several conditions for the authority of grievances, such as great status, prestige, chastity, and piety.
5. The authority of grievances must be appointed by the Caliph or the head of state if he does not have a general authority.
6. They stipulated that the Council of Grievances should include five categories, in addition to the Governor of Grievances: protectors, leaders, jurists, judges, scribes and witnesses.
7. Allocating a specific place and time to consider grievances to make it easier for those with grievances to submit their complaints and grievances.
8. Political jurisprudence scholars have defined the powers of the Governor of Grievances in ten matters: the transgression of governors, looking into the books of the diwans, the injustice of workers, the grievance of those seeking a livelihood, returning usurpation, supervising the endowment, implementing what the judges or the Muhtasibah were unable to do, observing apparent acts of worship, and resolving disputes between disputants.
9. Looking into grievances differs from looking into the judiciary in ten ways, and from looking into the Hisbah in two ways.
10. The jurisdiction of grievances is a jurisdiction that combines the power of authority and the fairness of the judiciary, so it is a higher rank than the judiciary and Hisbah.
I ask God to make what I have written purely for His noble face, and to benefit from it and benefit us from it on the day we meet Him, for He is Generous and Noble.

The research revealed the following:

First: Hanafi jurists do not allow any matter that resembles other religions, even if it is contrary to the intention, which confirms to us the keenness of Hanafi jurists on the purity of belief from every impurity, even if it is in appearance but not in essence, due to the seriousness of matters of belief.

The Hanafi discussion with other religions in matters of beliefs, and the debate of false ideas and beliefs, which reflected in some issues the severity of disagreement with the People of the Book and others.

Second: I found in Hanafi books, especially in the chapter on worship, issues that Hanafi jurists ruled on based on their apparent forms, even if they were contrary to the intention, and this is what prompted me to edit these issues to clarify the motives and reasons that prompted them in this ruling, which supports the books of the reasons for the differences of jurists with a new reason for the Hanafi.
Third: The breadth of the branches, as the Hanafis have divided the issues and researched the near and distant possibilities, so they have increased what is called hypothetical jurisprudence, in addition to the interest in the objectives of legislation and its philosophy, and the increase in justifications and justifications for the differences between apparently similar issues.
Fourth: The abundance of sayings, books and narrations, in addition to the fact that some see that the evidence of the Hanafi school is weak, and this talk is contrary to the truth, and the reason is that the Hanafis care more about the general rules and broad principles of legislation than their care about agreeing with the partial evidence.
Fifth: By presenting the sayings of the Hanafi jurists regarding reading from the Qur’an, it becomes clear to us that it is permissible for the imam to read from the Qur’an during his prayer, as it was narrated from Aisha (may Allah be pleased with her), Al-Hasan, Shu’bah and others, provided that it is not taken as a habit, especially in the month of Ramadan, which leads to laziness and weakness of determination in memorizing the Holy Qur’an.
Sixth: Hanafi jurists ruled on the apparent images, even if they are different from the hidden ones, in the dislike of praying in the face of a blazing fire or embers in the brazier or following funerals with fire to his grave, in order to imitate the Magians and the People of the Book.
Seventh: It is disliked to wear a garment with statues of a living being, and to have a statue above his head or in front of him or next to him to the right or left or in the place of his prostration, even if it is on a pillow that is set up and not spread out.
They differed as to whether the statue is behind him, and the most apparent is dislike, and it is not disliked if it is under his feet or in the place of his sitting, because it is humiliating, and the statue is specific to the living, and the non-living is not disliked. In conclusion: It is disliked to have images on the garment, whether he prays in it or not, and this dislike is prohibitive.
Eighth: Hanafi jurists disliked it as a prohibition for someone who prays while a cross is in front of him, explaining that it is an imitation of the Christians, and it is disliked to imitate them in a reprehensible way even if he did not intend it. So they ruled on what appeared from the outward images even if it was contrary to the intention.
Ibn Abidin said: The cross is included even if it is not a statue with a soul, because it is an imitation of the Christians..... by analogy with a statue that has a soul that is above his head or in front of him or in the place of his prostration or a pillow with a cross on it.
Ninth: It is not disliked for someone to pray while a Qur’an or a sword is in front of him, whether they are hanging or in front of him, because they are not worshipped, so the dislike is in reading from it, not in facing the Qur’an. As for the Qur’an, because in presenting it is an act of worship and belittling it is disbelief, so this act of worship is combined with another act of worship, so there is no dislike.
Whoever said that it is disliked if it is hanging, explaining that it is an imitation of the People of the Book, is rejected because the People of the Book do it to read from it.
As for the sword, because it is a weapon and it is not disliked to point it at it, it was authentically reported that the Prophet, may God bless him and grant him peace, prayed for a goat, which was a weapon.

And other issues in which the Hanafi jurists ruled on the apparent images even if they contradict the intention.

Tenth: The motives and reasons for their ruling on the apparent images even if they contradict the intention are clear to us from the statements of the Hanafi jurists, as follows:

1: Preserving the faith pure from every impurity, deviation and perversion.

2: Condemning every pre-Islamic custom that Islam abhors.

3: Opposing the Jews, Christians and Magians in their worship.

4: Preserving worship from being distracted from it and distracted by other than it, in addition to achieving humility in worship, especially prayer.

Praise be to Allah, by whose grace good deeds are accomplished, and prayers and peace be upon the one supported by miracles, and upon his family and companions, the possessors of virtue and honor. And after: -
After the ship of my journey has docked at its port, it is necessary to record the most important results that I have reached in the research, as follows:
• This research came to clarify the features of justice in the reality of family dealings between the wife and other wives and their husbands, to clarify rights, thus solving problems and satisfying each party with his right.
• In order for the husband to divide, the husband must have two or more wives. Otherwise, the husband will isolate himself from all his wives, otherwise the division will be in the love of the heart, but rather in what appears from actions.
• The researcher found it likely that if the wife goes to Hajj, her husband will not make up for what she missed, because the journey may be long and the other wife will be harmed by his long absence from her without any fault of hers.
• The researcher found it permissible for the husband to make the division three consecutive nights for each one instead of one night.
• The researcher considered it is forbidden for a husband to have intercourse with one of his wives while the other knows about it or hears it due to the moral harm that results from it.
• The researcher considered it is permissible for a wife to take money or obtain a benefit in exchange for dropping her right to a division or giving it up to her partner or her husband.
• The researcher considered it is permissible for a husband to remain with his new wife for three days for a previously married woman and seven days for a virgin woman, and the consent of the other wives is not required.
• The researcher considered it is likely that whoever is not fair in his division between his wives deserves punishment after being brought before the judiciary. The judge will punish him with the appropriate discretionary punishment.
And our final supplication is that all praise is due to Allah, Lord of the Worlds.

After completing this research, with the help of Allah Almighty, I would like to summarize the results I have reached, which are as follows:
1. After presenting the definitions of jurists for marriage, I see that the appropriate definition is: a contract with a woman without a legal impediment with the intention of enjoying her, having a child, and other benefits of marriage.
2. The legitimacy of marriage has been established in the Qur’an, Sunnah, and consensus.
3. Marriage is concluded and under its system a sound, righteous, and cohesive family is formed, and children of known lineage are raised in it, and from the sum of these families a cohesive society is formed, unlike a society that is full of illegitimate children.
4. Puberty is achieved by the presence of its signs, and does not occur in young people at the same age, and this varies among peoples as it varies among individuals; because it is due to different factors.
5. It is permissible to marry minors in Islamic law, provided that the minor has an interest in this marriage and the minor is fit for sexual intercourse.
6. The Iraqi legislator took into account the social conditions in Iraq, especially outside the cities, where marriage at an early age is common. He allowed the judge to authorize the marriage of a person who has reached the age of fifteen if he finds an extreme necessity calling for this, and the condition for giving permission is the achievement of legal maturity and physical fitness.
7. Those entitled to compulsory guardianship over minors in marriage are the father and grandfather, because they are more aware of the interests of their children, and are more compassionate and merciful.
8. The Iraqi Personal Status Law No. 188 of 1959, as amended, does not refer to the provisions of guardianship, and this is attributed to the Iraqi legislator.
Praise be to God, by whose grace good deeds are accomplished

The above has shown the meaning of fatwa, its ruling, its importance, the conditions of the mufti, the danger of speaking about Allah without knowledge, its causes, manifestations, and effects.

The research has led to many results, the most important of which are:

1- The importance of fatwa, and that it clarifies the rulings of Sharia, and is a means of preserving Sharia and its continuity, and that people are always in need of it.

2- The majesty of the position of fatwa, and therefore they stipulated difficult conditions for it, and restricted it with heavy restrictions.

3- The greatest of the forbidden things is speaking about Allah without knowledge, which is an imitation of the Lordship and sovereignty of Allah Almighty.

4- Leniency in issuing fatwas has opened a great door to tampering with sanctities and people’s disdain for religion, to the point that it was said: ((Nothing is more beloved to a sinner than the slip of a scholar)) ( ).
At the end of this research, I mention several recommendations related to this topic:
1- The necessity of caring for the topic of fatwas, through studying and teaching it independently due to its importance.
2- Working to find a qualified mufti; due to people’s need for him, through spreading and teaching Islamic knowledge and paying great attention to its students, sources and schools.
3- Educating the common Muslims about the meaning of the mufti, and making them distinguish between semi-educated people and scholars, or between scholars and abstract preachers.
4- There should be institutions that work to monitor fatwas; To control its affairs and to show the danger of intruders and pretenders, provided that these institutions are not linked to unjust and biased ruling systems, and these institutions must be managed by scholars known for their knowledge, intelligence, religion and courage. 5- Scholars must abide by the covenant that Allah the Almighty took from them, as He said: And when Allah took a covenant from those who were given the Scripture, “You shall make it clear to the people and not conceal it.” But they threw it behind their backs and purchased with it a small price. So evil is that which they purchase.  [Al-Imran: 187] So the covenant - which is the heavy, confirmed promise - Allah the Almighty took from everyone who was given the Book and taught him knowledge, that he should explain to the people what they need from what Allah taught him. ( )
Al-Allamah Abdul Rahman Al-Saadi said: ((Because they were entrusted with the Book of Allah and they were Witnesses over it (Al-Ma\\\\'idah: 44) That is, because Allah has entrusted them with His Book and made them trustees over it, and it is a trust with them, He has made it obligatory for them to preserve it from additions, deletions, and concealment, and to teach it to those who do not know it. They are witnesses over it in that they are the ones to whom it is referred, and in what is unclear to the people about it. Allah the Most High has burdened the people of knowledge with what the ignorant have not been burdened with, so it is obligatory for them to carry out the burdens they have been burdened with, and not to follow the example of the ignorant in indulging in idleness and laziness, and not to limit themselves to mere minor acts of worship, such as remembrance, prayer, zakat, Hajj, fasting, and other matters that if done by people other than the people of knowledge, they would be safe and saved. As for the people of knowledge, just as they are required to do what is required of them, they are required to teach people and alert them to what they need from matters of their religion, especially the basic matters that occur frequently, and not to fear people, but to fear their Lord, and for this reason He said: {So do not fear the people, but fear Me, and do not exchange My signs for a small price} [Al-Ma\\\\'idah: 44], so you conceal the truth and reveal falsehood, for the sake of the little pleasures of this world. If the scholar is free from these afflictions, then it is from his success and happiness, that his concern is to strive in knowledge and teaching, and he knows that Allah has entrusted him with what He has entrusted him of knowledge and called him to witness it, and that he fears his Lord, and that the fear and awe of people does not prevent him from doing what is necessary for him, and that he does not prefer this world over religion.
The sign of the misery of the scholar is that he is eternally idle, not carrying out what he is commanded to do, and not caring about what he is entrusted with, he has neglected it and wasted it, he has sold the religion for the world, he has taken bribes in his rulings, and taken money for his fatwas, and he has not taught the servants of Allah except for a wage and reward. So Allah has bestowed upon him a great blessing that he has denied. ( )
6- Not only is speaking without knowledge dangerous; rather, silence in a place where speaking is obligatory is dangerous as well.

In the name of Allah, praise be to Allah, and peace and blessings be upon the most honorable of Allah's creation, our master Muhammad, and upon his family, companions, and those who follow him. And after:
The world is now witnessing many modern changes on the international level, which require standing on them and studying them seriously to reveal many of their aspects, especially the jurisprudential and legal ones.
Perhaps the most important of these changes is the revolution in information and communications technology, which has eliminated the elements of time and distance, and which has led to crossing the borders separating countries and across continents; as it has become easy for anyone anywhere to obtain all the information they may need in any of the various fields via the Internet by simply pressing the buttons of an electronic computer, and the whole world has become like a single village in which news spreads instantly from its nearest to its farthest and in every direction without time differences, geographical and political separations having any effect.
One of the most prominent incidents in this field, especially in the field of financial transactions, is the electronic contract. This contract has emerged in light of these accelerating scientific circumstances and has become dealt with between individuals who are far apart in all parts of the world as if they were in one council; as a result of the steady increase in e-commerce transactions that led to a significant increase in concluded electronic contracts.
The electronic contract is considered the beating heart of e-commerce, as it represents a legitimate and legal translation of the convergence of wills between the seller and service provider on the one hand and the buyer or consumer on the other hand.
So I chose to write about the electronic contract and its most important pillar, which is the offer and acceptance, and what are the forms and means by which this important pillar is expressed electronically; The title of my research was ((Forms of Expressing Will in the Electronic Contract between Sharia and Law)) - an original study - of what is included under this type of contracts from the jurisprudential and legal aspects, knowing that this study will not be complete and will not be settled on its market - as it seems to me - if I study these types of contracts from the legal point of view only; Because it is one of the newly introduced contracts that we do not find any mention of in our old jurisprudential works, which prompted me to use many sources and references that talked about this type of contracts in addition to the legal sources that dealt with the legal aspects of the electronic contract; and through this comprehensive study, I was able - thanks to God - to reflect a clear picture of the forms of expressing the will in electronic contracts, rooting its aspects from the legal and Sharia perspectives. Accordingly, my research methodology was to balance the traditional contract mentioned by Sharia scholars in their works, then follow it with the legal opinion - which often, if not always, does not deviate from the Sharia opinion - and then extract the aspects of expressing the will in the electronic contract based on the jurisprudential and legal statements related to contracts in this aspect; and what distinguishes the electronic contract from the traditional contract in terms of characteristics or features that I extracted from the relevant sources, which in their entirety did not deviate from the general rules of contracts from the Sharia and legal point of view, so this study was an authentic study of the forms of expressing the will in such contracts. The nature of the research required that I divide it into an introduction, four sections, then a conclusion and conclusions.

The first section: I talked about the concept of contract in Sharia and law and ways of expressing the will. In the second section: Ways of expressing the will in contracting via the Internet, I talked about electronic offer and acceptance and what pertains to them. In the third section: Characteristics of electronic offer, its language and forms via the Internet. This topic contained many branches such as the characteristics of electronic offer and acceptance and others. The fourth section: Electronic acceptance: It was devoted to talking about electronic acceptance only and the conditions related to it, then a conclusion and conclusions that included the most important results reached by the research and finally a list of sources and references used in the research.

This is the effort of the modest. Whatever is correct in it is from God and by His grace, and whatever is not, I ask forgiveness of God Almighty and repent to Him.

And our last supplication is that praise be to God, Lord of the Worlds, and may God’s prayers and peace be upon our Master Muhammad and his family and companions.

Praise be to Allah and peace and blessings be upon Muhammad, the Messenger of Allah, and upon his family, companions, and those who follow him:
And after: Every work must have an end, and here I am reaching the end of this humble research to record the most important things I have reached in the following:
1 - We lived under the protection of a man who devoted himself and what he owned in order to convey Allah’s rulings to the members of his community, namely (Sheikh Ibrahim Rahim Jadi Al-Haiti).
2 - Sheikh Al-Haiti was sharp-witted, high-spirited, and strong-willed, and he was not afraid of the blame of anyone for the sake of Allah.
3 - He was distinguished among his peers and colleagues, beloved by his sheikhs, and respected among the members of his community.
4 - He studied - may Allah have mercy on him - under the esteemed scholars of his time, such as Sheikh Amjad Al-Zahi and Sheikh Abdul Aziz Al-Samarra’i.
5 - He reopened the religious school in the city of Heet after it had been closed for years, and he became its director and teacher.
6 - He established a mosque and a religious school in Heet and named it (Uthman bin Affan Mosque) and (Uthman bin Affan Religious School).
5 - His Sheikh Al-Samarrai - after his illness became severe - appointed him to be his successor in the Great Mosque and Religious School in Fallujah.
6 - His method was instructive, where he would explain the texts, clarify their expressions, and delve into the justifications.
He would give his students the opportunity for discussion and scientific dialogue, and his teaching method followed the method of circles - meaning that the students would form a circle around their Sheikh - sitting on the floor, and he would listen to each one of them about what he had memorized the previous day from the texts and ask him about the meanings of the words and some of the expressions, until he realized that everyone in the circle had mastered their previous lesson - without setting a time for the time his students would take to memorize the lesson - he would move them to a new lesson.
7 - Sheikh Ibrahim made an extraordinary effort to build and manage a number of mosques and religious schools in Heet, Kabisa, Al-Baghdadi, Fallujah, Rutba and the suburbs of those areas.
8 - Sheikh Ibrahim Al-Hiti was not satisfied with teaching and managing the mosque, but he was a man who called to the path of his Lord with wisdom and good advice, admonishing people and reminding them of the matters of their religion and the duties placed on the shoulders of each one of them.
9 - Sheikh Al-Hiti - may God have mercy on him - had a prestigious social position, people loved and respected him; because he walked in their needs and extended a helping hand and solved their problems, and he often intervened in resolving disputes and disagreements that occurred between people, individuals, groups and clans, and he did not hesitate to intervene to reconcile them, but rather he rushed to the disputing parties to bring them together without injustice to anyone.
10 - His students and peers described him as having a fear of Allah Almighty, and in return he was bold in speaking the truth and expressing the religious opinion on any issue without flattering anyone, regardless of his position or status. He was a pious and devout scholar - may Allah have mercy on him.
11 - His sheikhs granted him a scientific license whose chain of transmission goes back to the Messenger of Allah, may Allah bless him and grant him peace.
12 - Many students of Islamic knowledge studied under him, until their number reached more than three hundred.
13 - He has books in various sciences, four of which I was able to obtain.
And our final supplication is that all praise is due to Allah, Lord of the Worlds.

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon our Master Muhammad, his family, and his noble and blessed companions... After this scientific journey in (Means of Proving Lineage in Islamic Law), I summarize the most important results I have reached, which are the following:
1. Islam has paid great attention to lineage as one of the five general objectives of Islam and considering the connection of many important rulings to it such as (inheritance, maintenance, and marriage). It has forbidden adultery, adoption, and falsifying lineages, and has permitted marriage and required witnesses to witness it. It has paid attention to the science of genealogy and encouraged it.
2. One of the means by which lineage is proven is (the marriage bed). Jurists have agreed that the establishment of a valid marriage is a reason for proving lineage when the conditions are met and the impediments are absent.
3. After reviewing the opinions of jurists on the issue of how a wife becomes a marriage bed? I am more likely to say that the majority of scholars say that a wife becomes a marriage bed by contracting a marriage contract with her with the possibility of intercourse, due to the sound evidence they have presented in this area.
4. Lineage is also proven by (acknowledgment), which is of two types: the first: an acknowledgment in which lineage is attributed to oneself in particular, and the second: an acknowledgment in which lineage is attributed to others. Each type has conditions previously mentioned.
5. Lineage is also proven by (evidence), and the type of evidence by which lineage is proven is testimony, which is of two types: 1. Testimony by hearsay and widespread knowledge. 2. Testimony by sight.
6. Lineage is also proven by (physiognomy) according to the majority of jurists from the Maliki, Shafi'i and Hanbali schools, contrary to the Hanafi school. (Physiognomy) is taken when there is no evidence to prove lineage or there are two conflicting pieces of evidence regarding proving lineage. There are conditions for taking physiognomy, which were mentioned in their place.
7. One of the modern scientific methods by which lineage is proven is (genetic fingerprinting), which is defined as: the genetic structure in relation to genes, i.e. the inherited material that indicates the identity of each person in particular. However, there are controls for using this modern technology that must be taken into account in order to prove lineage.
Finally, and not least, I hope that I have contributed through this humble research to serving and enriching the Islamic library with what benefits me and others... And our final supplication is that all praise is due to God, Lord of the Worlds.

Praise be to God, Lord of the Worlds, and prayers and peace be upon our Master Muhammad, his family and all his companions. After delving into this research, which was entitled (The Ruling on Bearing the Blood Money for a Judge’s Error in Ruling - A Comparative Study in Light of Islamic Jurisprudence and Iraqi Law), we reach the end of the road, where we summarize the most important results we have reached through our journey in this research, which represents a conclusion that included the most important statements that we saw scholars prefer, as follows: 1. We see that the chosen definition of blood money is: the money that must be paid in exchange for a human being or part of him to the victim or his guardian or his heirs due to a crime, which is what the Hanafis, may God have mercy on them, said in one of their definitions, as well as the Hanbalis. 2. The legitimacy of blood money came in texts that are definitively proven and indicative in the Book of Allah Almighty and the Sunnah of the Prophet Muhammad, may God bless him and grant him peace, and the consensus of scholars. As for its origin, it is of six types: camels, gold, silver, cows, sheep, and garments. If they are not available, then their value must be paid in the prevailing currency of the country, no matter how much it is.
3. The blood money has several meanings according to the occurrence of the mistake, so it includes the treasury, the ministry, the union, or the offender’s clan and relatives.
4. The wisdom behind the legislation of the blood money - despite its different previous meanings - is to protect the human soul from violation and to preserve blood and prevent it from being shed unjustly, and at the same time to deter criminals and deter murderers, as well as to ease the burden on the offender if he does so by mistake, as a consolation, assistance, and relief for him so that he does not suffer great material harm in addition to his psychological harm, as well as to support the bonds of intimacy and love between all members of the blood money.
5. Islamic jurisprudence has addressed the most important reasons for a judge to make a mistake, which can be summarized as follows:

A. If a judge intentionally makes a mistake by any means, he bears the consequences of his mistake, and therefore he is punished.

B. One of the reasons for which a judge makes a mistake is his reliance on one of the means of proof, whether it is in testimony, admission, the mistake of the mufti, the judge’s own efforts, or other means of proof.

6. Islamic Sharia scholars, as well as legal scholars, have agreed that the personal mistake made by a judge is borne by the judge and his agnates (his agnates and relatives), and they have also agreed that if a judge’s mistake in a ruling is proven and not implemented and it is something that can be remedied, then that ruling is invalidated and not implemented, whether it is in a prescribed punishment or otherwise.
7. After delving into the statements of the jurists on the issue of (the ruling on bearing the blood money for a judge’s error in the ruling), we see that the prevailing doctrine on this issue is that of the Hanafis, Malikis, Hanbalis and other jurists, which is that the blood money for a judge’s error is borne by the treasury (the state), in order to protect the interests of the injured party on the one hand and to preserve the position of the judiciary and maintain its sanctity on the other hand. 8. We see that the Iraqi legislator, in his treatment of the reasons for a judge’s error, did not address all the reasons in which a judge may make a mistake. Therefore, we recommend that the Iraqi legislator, in his formulation of the civil law, seek the help of the Sharia texts, jurisprudential evidence and the statements of the jurists to investigate all the reasons in which a judge may make a mistake. 9. The Iraqi legislator believes that the state is responsible for the error committed by its subordinates, including the judge, but the state then returns to the judge to pay the compensation it has borne. Accordingly, the law is in accordance with Islamic law in the first part, which is that the state bears the compensation or blood money. Therefore, we recommend that the Iraqi legislator adopt the most valid opinion of the jurists, which is that the state bears the judge’s error based on his own efforts without referring to him later, unless he intentionally made the mistake or it was a personal mistake. 10. The Iraqi legislator stipulated that the error that the state can bear and then return to the judge is the serious error or based on fraud, favoritism, or other reasons mentioned in Article (286), while Islamic law did not differentiate in guaranteeing the judge’s error between the error being serious or not serious, as the treasury (the state) bears the judge’s error based on any of the aforementioned reasons in which a judge may make an error. Therefore, we recommend that the Iraqi legislator adopt what Islamic law has gone to achieve justice. 11. The Iraqi legislator stipulates that compensation for the person harmed by a judge’s error is up to the judge’s discretion according to the loss suffered by the harmed person or the gain he misses, while Islamic law has dealt with compensation for the person harmed by a judge’s error with extreme precision and with specific texts for the amount of blood money and has not left that out for fear that injustice might occur from the judges in following whims or favoritism for someone. Therefore, we also recommend that the Iraqi legislator determine the compensation for the harmed person by the amount of blood money in any of its types mentioned in the legal texts in order to achieve justice.

Praise be to Allah and peace and blessings be upon our master Muhammad, the Messenger of Allah, and upon his family and companions and those who followed him and were loyal to him. After that:
This research, which I named (Sheikh Abdul-Aleem Al-Saadi and his impact on teaching, advocacy and guidance), I have explained his biography in terms of his lineage, birth, scientific and social career, political positions, effects, positions and death. It was as follows:
1. The Sheikh was born in 1942 from the Al-Bu Abbas clan, one of the most prominent clans of the city of Samarra, affiliated with the Salah al-Din Governorate. One of his grandfathers - the seventh - came to the city of Hit, one of the cities of the Anbar Governorate, and found a living there. His nickname was Al-Saadi, after him, and they settled in Hit.
2. He grew up in a modest family. His father was a builder and he had five brothers, two sisters, five sons and five daughters. As for his brothers, they are more famous than to be known. As for his sons, they all hold higher degrees and they practice imamate and preaching in the mosques of Ramadi and teach in the colleges of specialization.
3. He studied in Hit, Fallujah and Baghdad and practiced the imamate and preaching there and was granted the global license in 1993 and obtained a master\'s degree in 1995 and a doctorate in 1998 until he remained attached to the imamate, preaching and teaching at the Abdullah bin Mubarak religious school in Ramadi.

4. He had sheikhs and professors from Iraq and Egypt who were known for their knowledge, piety and righteousness, and he used to follow their example, such as Sheikh Abdul Aziz Salem Al-Samarrai, Sheikh Abdul Qadir Al-Khatib, Sheikh Najm Al-Din Al-Waiz and others, and many of those who are today from the nation, preachers and university professors were his students. 5. He was keen on Islamic knowledge, teaching, studying, applying and educating, and he was easy to deliver the scientific material to students and how to deal with students, which made them respect and love him, and he was keen to teach Islamic inheritance and the science of inheritance, and he was relied upon in the Sharia courts to solve many difficult issues in the court.

6. He called for a moderate approach in his call and sermons, and his approach was comprehensive and did not conflict with the principles and constants brought by the wise Lawgiver.

7. He was relied upon in Hajj and Umrah trips in religious guidance and awareness and in the rulings of Hajj and others, as he was the safety valve for many of the disputes that occurred between the guides.

8. He was not known in the field of politics, as he was independent from any party, organization or movement, and he was imprisoned in every era, and he fought atheistic ideas and those who brought them.

9. He had a major role in reforming the relationship between people and divorce fatwas and the rules of buying and selling, and he was elected head of the Reform Committee in Anbar Governorate to solve the problems that occur between families and tribes.
10. He had no desire to hold administrative positions, but he saw it as a religious duty to be present in some religious and scientific positions, especially after the American occupation, such as: the presidency of the Anbar Scholars Association, the presidency of the Scientific Council in Endowments, and the administration of the religious school in Ramadi and others. 11. He wrote and composed in jurisprudence, beliefs, interpretation, hadith and biography, and his most prominent works are the famous series “O Muslim” 12. His death was on Friday 2/7/2010 after sunset, as God chose him as a martyr at the hands of a deviant group, using silencer weapons. The news of his death was a great shock that astonished everyone, both inside and outside Iraq. We ask God to grant us success in completing the scientific and religious path after him, and that our actions be sincere for His sake, for He is the best Master and the best Responder

The most important results I have reached through this research are two things.

The first thing: The most likely opinion is that it is permissible to use medications to delay menstruation, as it is in line with the reality we live in and women need it, especially during Hajj, Umrah, and fasting.

The second thing: The most likely opinion is that a woman is considered pure when the blood is stopped due to taking medications to delay menstruation.

And our final supplication is that all praise is due to Allah, Lord of the Worlds, and prayers and peace be upon our Master Muhammad, the Seal of the Prophets and Messengers, and upon his family and companions.

Praise be to Allah, Lord of the Worlds, and prayers be upon the unlettered Prophet, his family, and all his companions.

In this research, we have explained the sale of refuge and the differences between the jurists of Sharia, and the most important results of this research:

1- Clarifying the meaning of refuge in language and terminology.

2- Refuge in establishing the sale, and the most correct opinion is what the third opinion went to, Muhammad bin Al-Hasan, who permitted the sale with their consent, and this is out of fear of the Sultan.

3- The sale is permissible with the conditions and pillars found in the contract of sale.

4- As for the sale by prices, the most correct opinion is the hidden sale, and God knows best, because Muslims are bound by their conditions and have stipulated a secret price.

5- In the type of sale, what the Shafi\'is went to is the sale is a thousand dirhams, then the sale appears for one hundred dinars, so the sale is at the announced price.

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon Muhammad, his family and all his companions. Now then:
Praise be to Allah, thank you for granting us success and facilitating us to complete this research, which is concerned with the topic of
(Specifying the general with the sent interest and some of its jurisprudential effects).
We have reached several results through this research that can be summarized as follows:
1. The interest or specialization with the sent interest in reality is the interest that is based on a general principle and is not the abstract sent interest as Dr. Al-Bouti said: - It is a clear and unforgivable mistake to look at a ruling in the school of Imam Malik, for example, which apparently includes a specification or restriction of a text, for the sake of an abstract interest...))
And he also said: - ((The interest that contradicts the text is divided into an abstract interest that has no evidence in a valid principle, which is the sent interest, and an interest that has a valid evidence, which is what is based on the evidence of analogy...))
But what is based on it from a general principle, and what branches from it from general rules is It is not a specialization based on desire and abstract opinion. The conflict between the general text and the public interest is a conflict between two generalities, which is a generality in terms of the wording and is the reality of the general matter mentioned in the Qur’an or Sunnah, and a generality derived from the induction mentioned in the texts, which is the general rule, and the public interest is part of these rules.
3. It is clear from the induction mentioned in the general texts, and they are either definitively significant or conjectural, and this meaning was mentioned by Mustafa Al-Shalabi in his book Qalil Al-Ahkam.
Two matters are built on this generality:
First: Specialization by the public interest based on a definitive general rule, is considered absolutely whether the general text is mutawatir or ahad according to the majority of scholars, including the Hanafis.
Second: Specialization by the public interest based on the conjectural general rule, and it is a subject of research and effort.
4. Specialization by interest is a temporary suspension of some of its general individuals for the need and interest, so if the need and the obstacle are removed, that individual that is excluded returns to its original ruling, and we ask God Almighty to forgive us. Our mistakes and to grant us piety, righteousness and a good ending. May God’s prayers and peace be upon our master Muhammad, his family and companions, and those who follow his guidance and his pure Sunnah until the Day of Judgment. Praise be to God, Lord of the Worlds.

Through my humble effort in this research, I have reached the following results:

1- The science of inheritance is one of the greatest sciences in terms of value, and it is enough pride and honor for it that Allah, the Almighty, is the one who undertook to establish it, as He imposed the inheritances in detail with His great wisdom and divided them among their people with His vast mercy.

2- Then the Sunnah of the Prophet took over explaining the rulings of inheritance with the combined news and famous traces.

3- This science enjoyed a high status among the Companions, may Allah be pleased with them, and those who followed them from the jurists, to the point that some of them considered it a science in itself, and did not consider it a chapter like other chapters of jurisprudence.

4- The rulings of the Companions, may Allah be pleased with them, on these issues contrary to what is familiar from the rules of inheritance and in a way that does not conflict with the text is nothing but evidence of the flexibility of Islamic legislation and its breadth and comprehensiveness for all times.

5- Giving the mother a third of the remainder by the ruling of our master Omar, may God be pleased with him, is an action based on the text of the Quran, as I have explained.
6- There is no text in the Book or the Sunnah regarding the amount of the grandfather’s inheritance with the full brothers and sisters or the father’s. Rather, the ruling was established by the ijtihad of the companions, may God be pleased with them. Therefore, many of them hesitated in his matter and feared deciding on the ruling on his inheritance.
7- The Akdariyya issue clouded Zayd’s doctrine, may God be pleased with him, in three aspects:
A- He supported the grandfather and there is no support for him in the matters of the grandfather.
B- He imposed a share for the sister, and he did not impose a share for the sisters with the grandfather.
C- He combined the shares of the share for the grandfather and the sister and divided them according to the agnatic relationship, and there is no equivalent. Therefore
8- Sharing full brothers with maternal brothers in the common issue because they have a womb with the mother and the loss of their agnatic relationship does not necessitate the loss of their womb. If the father does not increase their strength, he does not increase their weakness. The worst case is that his presence is like his absence, as the questioner said: Suppose their father was a donkey.
9- The companions, may God be pleased with them, agreed on the saying of the compensation when the shares conflict, and thus it is forbidden to contradict this consensus.
And our final supplication is that praise be to God, Lord of the Worlds, and prayers and peace be upon our master Muhammad, and upon his pure and good family and companions.

Praise be to Allah, the One, the Generous, who has blessed us with the completion of this research, and prayers and peace be upon the Messenger of Allah, may Allah bless him and grant him peace, for by His blessing we have accomplished it. We would like to summarize the most important results that I have reached, which are:
• The majority of jurists agreed on the dislike of planting trees in the mosque, and some of them considered it an imitation of the Jews because it occupies the place of prayer.
• Most scholars permitted the transfer of the mosque’s money if the mosque does not need its money, in which case it should be spent on what is closest to the intention of the donor, such as transferring it to another mosque.
• If this is in the view of the owner of the mosque, no one should dispose of the endowment.
• People should not dispose of it or rush to transfer it, and no prevailing interest has appeared in this transfer.
• It should be transferred to something of the same type because this is closer to the intention of the donor, so the money that is endowed to a mosque is for a mosque, and what is endowed to jihad is for jihad, and so on.
• That this should be with the knowledge of the owner of the endowment, if he exists. If he is not found, then all matters are up to the supervisor of the endowment or the guardian. All praise is due to God, Lord of the Worlds, and may God’s prayers and peace be upon our master Muhammad and upon all his family and companions.

Praise be to Allah, Lord of the Worlds, at the beginning and the end, for His guidance and assistance in completing this research in which we addressed an important jurisprudential issue in our financial transactions that was absent from the minds of many of us. The issue of color and its effect on financial transactions is an old and modern jurisprudential issue that is mentioned in many of our transactions, and yet we are unaware of it. Through this research, I came out with several results, the most important of which are:
1. The word dye was mentioned by Allah in His Noble Book.
2. The word color was also mentioned by Allah Almighty in His Wise Book.
3. Color has an effect on worship.
3. Color has an effect on changing many of the rulings of transactions, whether ancient or contemporary transactions.
4. Color has an effect on our daily lives, as it enters into the category of completing adornment, as colors coordinate between clothes, as well as changing colors in the summer and winter.
5. Our honorable scholars did not leave anything in jurisprudence without mentioning it, even the new issues, we must find a share for them, may Allah Almighty have mercy on them all.
May God’s prayers and peace be upon our master Muhammad, his family and all his companions.
...And our final supplication is that all praise is due to God, Lord of the Worlds....

Praise be to Allah, Lord of the Worlds, and may blessings and peace be upon our Master Muhammad, may God bless him and grant him peace, and upon his family and companions, and those who follow his path until the Day of Judgment.

After this presentation, which includes the jurisprudential rule that investigation takes the place of legal evidence when there is no evidence, I summarize the results I have reached as follows:

1 - That jurisprudential rules have great importance in knowing the rulings on issues, incidents, and events throughout the ages and times.

2 - That investigation is a legal evidence when there is no evidence, and this is proven by the Holy Quran and the Prophetic Sunnah, and supported by reason.

3 - That investigation is not permissible at the time of choice, but is only permissible in cases of necessity.

4 - That investigation is in words and actions, as it has been made a criterion in acts of worship and transactions.

5 - That investigation is not permissible in private parts, because investigation is a necessary evidence, so everything that is not permissible in cases of necessity is not permissible in investigation.

6 - That investigation is permissible in Obligatory acts, Sunnahs, and virtues of deeds. With this, I hope from God Almighty that He will accept our sincere deeds and make this work of mine sincere for His noble sake, Amen.

The research dealt with the disagreement, which is the opinion of one of the two schools of thought that differs from what the other has gone to. The disagreement is from the cosmic laws of God, some of which are forbidden, some of which are permissible, and some of which are recommended, and there is disagreement about it. The disagreement is mercy and spaciousness in some cases, and evil and punishment in others. The reasons for the disagreement revolve around their disagreement in proving or understanding the evidence, or their disagreement in the fundamental and linguistic rules. The disagreement is divided into three categories: disagreement of expression, which is a verbal disagreement, and it is not permissible to deny it because no ruling is derived from it at all. A disagreement of contradiction, which is two opposing statements, in which one of them is contrary to the clear evidence without evidence. It is of various types, and it is necessary to deny and return to the truth. A disagreement of diversity, which is that each statement has valid evidence to rely on, and it is of two types: a disagreement of priority, and each person may take any statement because the disagreement is in the priority and not in permissibility or not. A disagreement of the stronger and the weaker, which is valid and it is recommended to avoid it. The research also dealt with exiting the disagreement, which is giving each of the two opinions what the other requires or some of what it requires, and it is necessary to exit from it in the case of a blameworthy disagreement and the sin is on the one who opposes the truth and it is recommended in most cases if the disagreement is not blameworthy, and exiting the disagreement is more general than taking the disagreement into account, and exiting the disagreement is not done except with conditions, and exiting the disagreement has three ways: The first way: Taking the opinion of the opponent after the action has occurred due to the impossibility of removing it. The second way: Taking both opinions into account and acting upon both of them if it is possible to combine them or acting upon the opinion of the first from one aspect and the opinion of the second from another aspect. The third way: Taking into account one of the two opinions without the other as a precaution. I ask Allah for success and correctness, and if it is so, then praise and thanks be to Allah, and if it is otherwise, then I seek His forgiveness and repent to Him. May God’s prayers and peace be upon our master Muhammad and upon all of his family and companions.

Praise be to God, Lord of the Worlds, and prayers and peace be upon the one sent as a mercy to the worlds, who came with a law that sealed all laws and a religion that is suitable for all times and places, and what it contains of rulings that concern humanity until the Day of Judgment. We show the most important results in the research: -
1- It is most likely that what is meant by Ashura is the tenth day of Muharram
2- Fasting Ashura was obligatory at the beginning of Islam and continued for one year, then the obligation was abrogated to permissibility by fasting Ramadan
3- The Messenger of Allah (peace be upon him) and the Muslims did not fast Ashura as an obligation except for one year, then they fasted it as permissibility
4- His saying (peace be upon him) If I live until next year, I will fast the ninth cannot be and is not correct no matter what is said because that contradicts his knowledge of the matter from the second year of the Hijra, and this hadith requires that it was in the tenth year, and it is not reasonable that (peace be upon him) would remain unaware of that and order people to fast similar to the work of the Jews, while he is the one who forbade imitating them and warned his companions against them, and Allah did not inform him of that for ten years
5- Despite the fact that the Quraysh used to fast it in the pre-Islamic era because it is possible that the Jews taught it to them
6- It is most likely that it is from the Sunnah to fast the ninth day of Muharram and nothing else And another day before or after it is not added to it because that is what is stated in the authentic Sunnah, but on condition that it is accompanied by the intention to oppose the Jews.
7- We say that the Messenger of God (may God bless him and grant him peace) fasted on the day of Ashura in the second year when Ramadan was made obligatory, the fast of Ashura was abrogated.

Praise be to God and prayers and peace be upon the Messenger of God, and we ask God Almighty to guide us to what is best for the country and its people.

Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the one sent as a mercy to the worlds. After that, it is necessary to pause and reflect and remember the objectives achieved by the research and the results it reached after its image was completed in the form we drew for it.

1- The research clarified that the insinuation in the engagement of the woman in her waiting period is the statement that conveys the intent of the thing, and does not state it, taken from the presentation of the thing, which is: its side as if it hovers over the marriage, and does not descend upon it, and walks around it, and does not descend upon it.

2- The research also showed that the explicit statement is the specification of the marriage and the disclosure of its mention, which is that engagement that is done with an explicit expression, which does not bear anything other than a request to marry the woman, and showing the explicit desire for marriage, as if the suitor says: I want to marry you or he says to her guardian: I want to marry her.

3- The research showed the words that the jurists used and included them within the explicit words or within the words of insinuation, and the research showed the words that are disputed among the jurists.
4- The research mentioned the agreement of the jurists that explicitly proposing to a woman in her waiting period after a revocable divorce, an irrevocable divorce, or death is forbidden.

5- The research showed the difference of opinion among the jurists regarding the possibility of insinuating the proposal of a woman in her waiting period after a major irrevocable divorce, according to two opinions. The first: It is permissible to propose to her insinuatingly, and this is the opinion of the majority, and this is the opinion of the Malikis, Hanbalis, and Shafi’is, according to what is most apparent to them. The second: It is permissible to propose to her insinuatingly, and this is the opinion of the majority, and this is the opinion of the Malikis, Hanbalis, and Shafi’is, according to what is most apparent to them.

6- The research showed the difference of opinion among the jurists regarding proposing to a woman in her waiting period after a minor irrevocable divorce, between what is permissible and what is impedimental.

After this presentation, I will summarize the most important results as follows:
1- That the Messenger (peace and blessings of Allah be upon him) has the right to single out from the Companions (may Allah be pleased with them) whatever rulings he wishes, even if they are outside of analogy.
2- That these matters that have been excluded cannot be used as an analogy or acted upon.
3- That some of the disputed issues that have been the subject of dispute or controversy can be avoided simply by acknowledging the specificity of the ruling for some of the Companions, such as the dispute that occurred over breastfeeding an adult.
And Allah is the Grantor of success.

He is Sheikh Dr. Youssef bin Abdullah bin Al-Hajj Ali bin Youssef Al-Qaradawi, nicknamed Abu Muhammad. He was born in Egypt on 9/9/1926 and grew up there. He was born in the village of Saft Turab, one of the districts of Mahalla al-Kubra in the western district of Mahalla. The Sheikh describes his village and says that it is very old and was honored with the grave of the last companion who died in Egypt, Abdullah ibn al-Harith ibn Juz’ al-Zubaidi, may God be pleased with him. God willed that he should take care of his father, who had no children except him, when he was two years old. His uncle took care of him and surrounded him with care and attention. At the age of five, he was enrolled in a school to memorize the Qur’an. Then, at the age of seven, he entered compulsory school. The doctor says about himself: Before I reached the age of ten, God honored me, so I completed the memorization of the Holy Qur’an, memorizing it so that I hardly missed a letter, with knowledge of the rules of intonation. The Sheikh continues, saying: “From that day on, I became in the eyes of the people of my village (Sheikh Youssef), and because of the good recitation that God bestowed upon me, they often put me forward to lead them in prayer, especially the loud prayer.” The Sheikh was surrounded in his childhood with care and love from his father’s and mother’s family. Both, he was beloved and honored. After graduating from compulsory school, after memorizing the Quran, it was necessary for him, or rather for his family, to choose for him the path he would take in life. Dr. Muhammad Majzoub continues while talking about the Sheikh's scientific beginnings, saying: As for Sheikh Al-Qaradawi at that time, he did not like anything other than following the scientific path that he had passed its first stage, and he began to look beyond it, and he was distressed by what the distinguished sheikhs of his village had achieved in terms of their people's level of respect for people, so he wished that he could have the same path to Al-Azhar. However, his uncle did not share his opinion, for despite his love for knowledge and his keenness to encourage his intelligent protégé, he did not see it as in his interest because the path of knowledge is long, long, and despite its length it does not guarantee its owner the desired livelihood, in addition to his devotion to seeking knowledge requires expenses that are beyond their capacity, and for this reason he tried to convince him to learn a craft that would provide him with the means of living from the nearest path. However, the young man's desire was stronger than his uncle's argument, so he continued to talk to him about it, and made things easy for him by showing his willingness to be satisfied with the least amount of expenses, until his uncle's heart was opened to fulfilling his wish, and his cousins ​​helped him in that, and they announced their willingness to sacrifice everything for the sake of his education, and the presence of his cousin who was a student at Al-Azhar had an encouraging effect on that because he would take care of him there and live with him.

Praise be to Allah, by whose grace good deeds are accomplished, and prayers and peace be upon our master Muhammad, the master of all beings, and upon his family and companions, and may they be granted abundant peace. After this blessed tour of the biography of our virtuous Sheikh and standing at his valuable scientific efforts, some of the following results became clear to us: - He is truly a learned and knowledgeable Sheikh, a man of high character and impregnable honor, a scholar of inheritances with a strong reputation, a jurist of his country and a unique scholar of his time, a humble, patient, pious, ascetic, weeping scholar, and truly the saying of the one who said: (Little Abu Hanifa) is true. - The Sheikh, may Allah have mercy on him, was a diverse scientific encyclopedia that resulted in various works, as he wrote on jurisprudence and law, on interpretation and its men, on hadith and its rulings, and other than that. - The Sheikh, may Allah have mercy on him, was a Hanafi in doctrine, but he was not fanatical, as he revolved around the evidence even if it contradicted the doctrine of his companions. - Our final supplication is that praise be to Allah, Lord of the Worlds, and prayers and peace be upon our master Muhammad, his family and companions, and may Allah grant them peace.

Praise be to Allah, abundant, good, blessed praise that fills the heavens and the earth, as our Lord wills of everything. After that, the people of praise and thanks, and prayers and peace be upon the final prophet sent as a mercy to the worlds and a warner and bringer of good tidings to a people who know. And after that:
The most important results that I have reached through this research of mine are that it is permissible to annul the marriage between spouses due to a defect, because the presence of a defect violates the will, and in the marriage contract it is more specific because of the danger of marriage, and the presence of a genetic disease in one of the spouses is not considered a defect that separates them according to the conditions and controls mentioned in the research, because genetic diseases pose a danger that threatens to destroy one of the five necessities, which is offspring.
We ask Allah for success, guidance, and righteousness...

After I finished writing this humble research, thanks be to God Almighty and His grace, I have reached the following results:
1. This Sharia came from the starting point of constants, meaning: the set of laws that were revealed to the Messenger of God, peace and blessings be upon him, until its cessation, without abrogation, change, alteration, or distortion, which gave it the quality of perfection and attainment of the degree of certainty and submission, so the purposes and interests cannot act to change it because it is constant in it, and from it all the teachings emerge within the framework of this religion and in all its fields.
2. This Sharia has a transformation in the branches and does not remain at one pace when the reason is running to achieve an interest according to the legal controls and constants, taking into account the state of difference in conditions and times, which is called (variables), and it is in the conjectural field when the issue has the possibility of more than one case and more than one aspect in terms of its meaning and ruling on it.
3. These variables are subject to ijtihad from the perspective of interest and objectives, and consideration of analogies and consideration of consequences when there is a requirement for the sake of achieving an interest or preventing corruption, since the legal rulings that are linked to variables are based on consideration of the constants and certainties that include the higher objectives and major interests, because the rulings of the Sharia are of two types: fixed and cannot be subject to ijtihad, and variable and subject to ijtihad with its conditions and controls. In conclusion: I ask God Almighty to accept my good work and to make this research sincere for His sake and that I have succeeded in it (And my success is only from God, upon Him I rely and to Him I turn) and may God’s prayers and peace be upon our master Muhammad and his family and companions all.

We would like to point out here the most important results we have reached, which are:
1_ The issue of the saying of the companion or the validity of the word is one of the issues of jurisprudence and its principles, so scholars differed regarding the validity of his saying and the meaning of the word.
2_ The saying of the companion is not considered an independent legal proof that is infallible, but rather it is a saying issued from diligence and consideration.
3_ The words of the companions (may Allah be pleased with them) vary in the strength of their meaning, as their doers are his saying: I heard the Messenger of Allah (say such and such, or he told me such and such, or he spoke to me with such and such, or he told me such and such).
4_ The saying of the companion (may Allah be pleased with him) from the Sunnah of such and such, is interpreted as the Sunnah of the Prophet (peace and blessings of Allah be upon him), and if his saying is restricted by a restriction, then it is interpreted as what the restriction indicates.
5_ The saying of the companion (may Allah be pleased with him): They used to do such and such, or we used to do such and such, is not considered as something attributed to him because it cannot be asserted that the Prophet (peace and blessings of Allah be upon him) approved of it. As for his saying: We used to do such and such during the time of the Prophet, may God bless him and grant him peace, or they used to do such and such during his time, may God bless him and grant him peace, it is a legal argument that must be adhered to.

The letters in the Arabic language are divided into two sections: the first is the letters of the building blocks, which are the letters from which the Arabic word is built, and the second is the letters of meaning, which are the letters that connect nouns to nouns and verbs to verbs. They may be single, double, triple, quadruple, or quintuple. The letters of meaning are divided in terms of usage into types, including the letters of negation, the letters of interrogation, the letters of condition, and others. Among these letters is the letter (aw), which is used in several meanings, and it is frequently used in the language. It has been mentioned in the Holy Qur’an two hundred and sixty-six times, distributed over sixty-two surahs, used for several meanings. This letter has been used in the Holy Qur’an for doubt, for choice, in the sense of waw, for division and diversification, for ambiguity, for permission, in the sense of except, in the sense of to, in the sense of even, in the sense of but, in the sense of nor after negation or after prohibition, in the sense of except that, for approximation, and it is used in the sense of condition. The scholars of the principles of jurisprudence differed in the real meaning of the letter (or), and according to the differences of the scholars of the principles of jurisprudence, the jurists differed in many rulings, such as their differences in the limit of highway robbery, as the jurists differed in it according to the differences of the scholars of the principles of jurisprudence in the meaning of the letter or mentioned in the saying of God Almighty (The only reward of those who wage war against God and His Messenger and strive after corruption in the land is that they will be killed or crucified or have their hands and feet cut off on opposite sides or be exiled from the land. That is for them a disgrace in this world, and in the Hereafter they will have a great punishment), as it was said: The fundamentalists say that “or” is for choice, and accordingly the imam has a choice between the punishments mentioned in the noble verse. If he wishes, he may be killed and crucified, or if he wishes, he may be killed but not crucified, or if he wishes, he may be cut off from opposite sides, or if he wishes, he may be banished from the land. Likewise, the jurists differed according to the differences of the scholars of the principles of jurisprudence regarding the meaning of what is mentioned in the Almighty’s saying: “Allah will not impose blame upon you for what is unintentional in your oaths, but He will impose blame upon you for your deliberate oaths. Its expiation is the feeding of ten needy persons from the average of what you feed your families, or clothing them, or the freeing of a slave. But whoever cannot find [that], then a fast of three days. That is the expiation for your oaths when you have sworn. And guard your oaths.” Thus does Allah make clear to you His signs that you may be grateful. Some jurists have said that all of the things mentioned in the verse are obligatory and optional, so it is not permissible to omit all of them, and it is not obligatory to combine two of them because they are equal in terms of obligation. The majority of jurists have said that only one of them is obligatory, not a specific one, so the person responsible has a choice between feeding, clothing, and freeing a slave. Whoever does not find one of these three must fast.

From the above, we conclude that the Orientalists had a broad interest in Islam in general and the pure Prophetic biography and the Holy Quran in particular. As a result of this interest, they provided the Islamic library with an abundance of research, books, dictionaries, and other works. Their writings focused on the Holy Quran and the pure Prophetic biography. From this, a broad Orientalist movement emerged with an interest in the Arabic language and Islamic studies in various universities and took an important place in a number of Western countries, including Spain, Austria, Italy, etc. Their efforts resulted in a broad renaissance that led to identifying the areas of weakness and strength through their scientific, political, economic, and colonial perspective, which created a contradictory mixture according to their abilities and capabilities to understand Arabic and the meanings of its words. It was unequal and equivalent in most cases. Therefore, their goals were not the same, especially the religious ones, which arose at the hands of monks. They had a religious missionary character of an abstract and self-interested nature that led to results that were commensurate with their abilities. Some of them were fortified, some were woodcutters at night who did not know where to put their word, some were impartial and fair-minded seekers of the truth, and some were… Whose fairness led him to declare his Islam with conviction and certainty.

Praise be to Allah and peace and blessings be upon the Messenger of Allah, his family, his companions and those who follow him.

After that: It is necessary to pause and reflect and remember the objectives achieved by the research and the results it reached after its image was completed in the form we drew for it, so I say:

1) This research clarified the truth of the subject of theology, which in turn led to knowing the function of the speaker, since the function of theology is to defend Islam as a law, belief and behavior, and when Islam is accused of extremism as a method, system and legislation, then it is upon the Muslim and the speaker in particular to show the falsity and falsehood of this claim.

2) This research clarified that the concept and contents of unity found fertile ground in theological studies and were established.

3) The research showed that the biggest factor that contributed to the spread of the concepts of unity is the painful image drawn by extremists, fanatics and those who are fanatic about their ideas and the crimes that resulted from that, which make humanity's forehead blush.
4) The research emphasized the importance of highlighting the good role model or symbol. It is known that in every sect and school there are those who can be considered lenient or extremist, but we must ignore both and highlight the moderate models for the necessity of the age. Ibn Asakir narrates that when Imam al-Ash'ari was about to die in Baghdad, he said to one of his students: I bear witness that I do not declare any of the people of this Qiblah to be an infidel, because they all point to one deity, but rather this is all a difference in expressions.
• Recommendations
1) Re-understanding and reading some theological issues on the basis of which many have tended towards extremism, which in turn led to heresy, immorality and excommunication.
2) Attempting to establish a new reading of the texts of loyalty and disavowal, whether in the Qur'an or the Sunnah, and even the sayings of the first generation of the Companions and the Household of the Prophet, in order to reach a common and realistic understanding that is consistent with the changes and challenges of the modern age.
3) The necessity of combating illiteracy in belief before illiteracy in writing and reading, by warning the common people against delving into understanding doctrinal issues and building their perceptions according to their own readings that are not governed by the principles and rules of scientific and academic thinking.
4) The necessity of including the term moderation in contemporary theological research and treating it accurately according to solid methods and mechanisms.
5) Holding periodic conferences, scientific seminars and joint meetings between all theological schools to deepen the moderate approach in doctrinal studies.
6) Establishing a scientific complex or scientific institution that undertakes to publish intellectual studies and scientific research that establish and call for moderation, without neglecting to support and reward moderate trends in a way that motivates others to adopt the moderate approach.
7) The necessity of writing methodological books that deepen the concept of moderation in all Islamic sciences, doctrinal and jurisprudential sciences.
8) Issuing laws prohibiting others from using terms that would incite sectarian strife or belittle the beliefs and religious symbols of others under any pretext.
9) Filling the educational and pedagogical environment with competencies; as the role of educational institutions is critical in establishing the foundations of intellectual peace and its effectiveness, especially in the university stage, when young people become at the peak of vitality and activity, and the exchange of ideas, and the attraction of parties of good and evil. If the competencies within these institutions do their duty in building minds and rationalizing knowledge, they may rebuild the minds of our youth in a way that qualifies them to contribute to activating the civilizational project.

10) Training members of society in scientific research and providing them with skills in using information technologies and launching thought in visualization, research and induction, while developing creative skills.

11) Providing various activities that work to develop the personalities of members of society and instill the concepts of dialogue, moderation and acceptance of other opinions.

The process of rooting and Islamizing curricula is important in schools, as it gives the curricula an Islamic dimension and formula by linking the study materials to the principles of Islam, such as moral and religious values, and linking all of this to the student's life in his community. This process requires reformulating the current curricula in light of Islam in terms of information, coordination, and linking them together logically. All of this requires formulating the objectives in a way that makes the different branches of knowledge enrich the Islamic concept of educating the student to be a worker and participant in building his community in a serious and active manner, and to be able to perform his role positively and effectively.
For this reason, the curriculum must be characterized by stability derived from the constants of the Holy Quran, the Noble Prophetic Sunnah, the biographies of the Companions, Muslim scholars, consensus, and analogy. It must also be an integrated curriculum that cares about the life of the individual and the group and develops it from all its different aspects. The curriculum must also address education in light of the objectives of Islamic education that build the individual in a complete and integrated manner from all its aspects in a balanced manner. The curriculum must also be balanced, flexible and subject to modification, addition or deletion in relation to branches according to what is required and required by the interests of the Muslim community. Thus, the Muslim community keeps pace with the development occurring around it in other communities. It is clear that there are trends in the nature of the curriculum. The first trend is to take into account the nature of the student, which is a psychological trend, and the second trend is to take into account the nature of society, which is a social trend. The curriculum must combine the student and society. It is also not permissible to separate the educational institution as a social institution from society and what is going on in it because it is an integral part of society. Interest in social aspects and studying the environment and local conditions in a way that makes him a good, enlightened citizen who is aware of all local conditions in it can only be achieved through cooperation between society and the educational institution. Accordingly, there must be a close relationship between the curriculum and each of the characteristics of society, its needs, its main goals and its problems. Therefore, when developing any curriculum, all of these aspects must be studied and presented in the form of options that the student acquires according to his desire, interest, abilities and readiness to reach his needs that stem from the needs of the society in which he lives and that do not conflict with his Islamic faith. This means that we take what we see as suitable for our lives from other societies, provided that it does not conflict with the values, customs and traditions derived from Sharia.

What are the steps indicated by the Islamic educational approach to avoid the phenomenon of emotional deprivation in the Muslim family, which not only threatens the fate and personality of the child, but also has destructive effects on the family level and destroys the structure and social cohesion?

In this context, we will only point out the most important steps that prevent the Muslim family from the phenomenon of emotional deprivation:
* Spreading the principle of sympathy, tolerance, brotherhood, solidarity and cooperation among members of the Islamic community and urging what increases these initial ties between the components of the Islamic community, whether they are individuals, groups or institutions, at all religious, social, economic and cultural levels, and devoting an important part of the devotional aspect to establishing and spreading this principle. This is what makes the Islamic family and its members part of a living fabric of social emotion called for by the Islamic educational approach.
** There are economic legislations that guarantee a decent life for the orphan in the Islamic community, and there are social and educational legislations that guarantee a normal life that enables the orphan to grow up healthy and free from any psychological or social deviation.
* There are legal legislations that protect the child and his rights in Islam in general and protect the rights of the orphan in particular, and provide a wall of care and attention for him.
*** The Islamic educational approach considers that the period of psychological and social preparation in Islam begins from childhood, and the basics of Islamic education in how to deal with the opposite sex and the tasks and functions of each sex and its role in life and its message.
**** The Islamic educational approach presented a philosophy specific to the concept of the family and its message and its role in building society and the Muslim man or woman's duty towards it and the role of society in its formation and continuity, from the fact that each individual has his responsibility based on the saying of the Noble Messenger Muhammad, may God bless him and grant him peace ((Each of you is a shepherd and each of you is responsible for his flock)) linked to family, social and psychological preparations through which the Islamic legislator preserves the image of the family and the continuity of its impact in a way that does not lead to the destruction of social ties and the ruination of children's personalities.
***** The Islamic educational approach focused on the importance of family affection and considered it the true basis for social formation through marriage and its weakness or absence leads to the disintegration and destruction of family relationships

Through our research on the youth's departure from intellectual moderation, extremism and decadence as a model, we have reached the following:
First: The idea of ​​extremism and decadence was found in all religions, whether the heavenly ones that went beyond their framework drawn by the Creator, the Most High, Judaism and Christianity, or in the positive religions from the far east to the far west, due to the departure from the correct approach brought by the prophets and messengers, peace and blessings be upon them, throughout history.
Second: Extremism and decadence were a universal phenomenon in human societies, and injustice was its most important cause, as well as the instability of laws, as they were either distorted or were created by humans.
Third: The approach of Islam is clear in fighting extremism and decadence, and the call is explicit in the verses of the Holy Quran and the noble hadiths calling on Islamic and human societies that it is a moderate religion, neither excessive nor negligent, and this policy must creep into all areas of social, economic and political life that are in accordance with the noble and intellectual law.
Fourth: As for the issue of worship, there are many hadiths and noble prophetic directives that outlined the moderate approach for Muslims in worship and urged moderation and economy in it, and forbade delving into, extremism and economy in what is unbearable in worship and avoiding the burden of what is unbearable.

As for the most important recommendations, they are:

First: Paying attention to studying the thought of extremism and decadence in deviant and positivist religions in an academic and scientific manner, and the reasons that led to this extremism and decadence, then fortifying the youth of the Islamic nation from the creeping of this sinful thought

into our Islamic societies, and holding scientific conferences to respond and abort such a model, so that the nation stands with its youth as a strong fortress and prevents the infiltration of these destructive ideas.

Second: Creating a suitable atmosphere in universities in Arab and Islamic countries for male and female students, and opening centers supported financially and morally, with the provision of study requirements. And allocating a salary for each male and female student in undergraduate and postgraduate studies, and this will be a reason for encouraging them to study and reducing the burden of study expenses on their families, and dealing with them with love on a moderate basis, since the circumstances require this and so as not to transmit the infection of extremist schools in other religions such as the Jesuits, to a practical reality in their lives. Third: After the painful events that have swept the Islamic nation, such as the call for globalization, the suspicious individual calls, the conflict between civilizations or cultures, and the attempts that followed to undermine Islam, and accuse it of being a religion of terrorism and backwardness, all of this makes us always call for us, as researchers, scholars and preachers, to pay more attention and call for moderation, which Islam, the religion of tolerance and Islam, brought, and to respond to the suspicious campaigns against it. The day this idea becomes active and prevails, the nonsense of falsehood will fade away, and the features of truth will become clear, and this day is not far away, God willing. Fourth: Our call to moderation does not mean that we give way to those who want to wipe the nation off the political and intellectual map, on the basis that we will deal with them in a moderate manner. Rather, the call to moderation in thought and dealing with others means that we will be stronger in confronting those who want to harm the nation and its thought, because our strength based on intellectual moderation will give us a higher strength to confront, because when the nation unites on intellectual moderation, who can confront it? In addition to that, we must call others from other religions to the moderate religion, because God Almighty described the Islamic nation as moderate, so others must be like that in all human societies.

Perhaps this is an opportunity to stand on the most prominent results undertaken by our research, by stating the following:
- There is an intellectual connection between the Islamic sciences, and that one cannot do without the other, as they are an integrated and interconnected unit, and this integration and connection have a great impact on reaping the fruits of the Islamic call. This connection is noticeable between the call and the creed, as the one who calls cannot do without his knowledge of the details of the Islamic creed in order to convey it to those called, just as the one who believes in the creed does not benefit from his knowledge unless he conveys it and strives hard to convey it to others.
- There is great importance to the sciences of (the call) and (the creed), in fact these two sciences are considered among the most important Islamic sciences ever. The importance of the call has been proven in the Qur’an and Sunnah, and the importance of the creed has also been proven, and the effective role it plays in reforming the individual and society.
- The first thing that a Muslim preacher needs from intellectual equipment is to arm himself with an Islamic culture with firm foundations and lofty branches, which bears fruit at all times with the permission of its Lord. The preacher must be familiar with the culture of Islam, its sources, origins, and related sciences that stem from it. This is logical; the preacher who calls to Islam must know: What is the Islam he calls to? This knowledge must be true, deep, and not superficial and confused.
- The connection between the call and the faith - in addition to its connection to other Islamic sciences - is close, indeed it is extremely close, to the point that the researcher examining the various forms of that integration cannot imagine a separation between them on any occasion. Islamic sciences have diversified, and their specializations and topics have multiplied, and this diversity in its origin was based on the nature of the Sharia sciences that are directed in three directions, which are considered the basis. They are: (the religion), (the Sharia), and (the method).
- The preachers of the religion of Allah must clarify the reality of the global powers hostile to Islam and their various beliefs that aim to undermine Islam and obliterate its features. These forces are represented by the terrible triangle: (global Jewry), (global Crusades), and (international communism), and they - in fact - differ from each other, but they agree on us.
- Perhaps what establishes the state of integration between the sciences of (call) and (creed) is that we find that scholars specializing in creed have paid great attention to the Islamic call, and the persistent effort to spread it, and the tireless work to clarify its features to those called, so that you feel while reading the biographies of these scholars that you are standing before great scholars who realized the ideal state of integration between all Islamic sciences.
And our final supplication is that all praise is due to Allah, Lord of the Worlds
And may God’s prayers and peace be upon Muhammad and his family and companions all

1- Promoting studies in the science of future foresight and planning in the Sunnah of the Prophet in all aspects, especially economics, due to its importance to the reality and future of the nation.
2- Advancing the science of future foresight in our Islamic world, and stripping it of quackery, sorcery and astrology.
3- Calling for benefiting from his approach, may God bless him and grant him peace, in planning and foresight for economic development and addressing economic and social crises, especially in these circumstances characterized by inflation and rising prices.
4- Emphasizing gratitude for the blessing on individuals and societies, and all means that preserve blessings and prevent the continuation of a life of ease and luxury that has come to dominate many of our atmospheres in order to preserve blessings.
Praise be to God, Lord of the Worlds

During our research, we have addressed a very important issue, which is the issue of contemporary media, as it became clear to us the importance of this issue and the role that contemporary media plays in spreading Western ideas to Islamic societies, especially since we presented an important issue, which is the issue of globalization and its major role in media issues, in addition to our presentation of examples of Western suspicions against Islam and its systems, and we have reached some results, the most prominent of which were:
_ The issue of intellectual invasion is an important issue that must be constantly guarded against, especially with regard to attempts to undermine the Islamic religion, or its symbols, or even Muslims.
_ The reasons for intellectual invasion are many, and invading countries often try to undermine nations, their heritage and their religion, by fabricating excuses and flimsy arguments.
- Today, the media is one of the most important means of contemporary intellectual invasion used against Muslims, especially since modern media outlets, including satellite channels, newspapers, radio stations, and others, are owned by non-Muslim capitalists, and they even direct what is in them to destroy Islam and Muslims.
- The issue of raising doubts about Islam in general and about Islamic thought in particular is not a new issue, but its roots extend back to the time of the Prophet (peace be upon him), as the nation was exposed to many blows and stabs by the hypocrites, and this matter is not hidden from a Muslim.

However, what is required of all Muslims today is to defend their religion, their faith, and their sanctities and to stand as one against the enemies of Islam, and this cannot be achieved without concerted efforts and providing material support to Islamic media institutions, which suffer from a severe shortage in this aspect, so that they can stand in the face of those doubts and falsehoods raised by the opponents and enemies of Islam, and this is the best thing we can advise ourselves and them to do.

May God’s prayers and peace be upon our Prophet Muhammad and his family and companions.

Recommendations
_ It is not enough for us to just realize the importance of contemporary media, but it is the duty of Muslims to do their utmost to advance the reality of Islamic media to confront the imported and alien ideas in Islamic society.
_ It is necessary to activate the subject of Islamic media in Islamic colleges, institutes and universities by giving it priority in those studies, as well as considering that subject as one of the basic subjects, especially in the departments of thought and advocacy.
_ It is necessary to pay attention to Islamic media such as radio stations and Islamic newspapers and support them financially and morally, in addition to the necessity of combining efforts to support Islamic satellite channels that play a distinguished role in responding to doubts about Islam.

Praise be to Allah, by whose grace good deeds are accomplished. I praise Him, glory be to Him, and thank Him for making it easy for me and granting me success in completing this work. I ask Him for sincerity, guidance, and acceptance. May prayers and peace be upon the most honorable of His messengers and the purest of His creation, our master Muhammad, and upon his family and companions.

After:
After I finished writing this research, by the grace of Allah, I mention the most prominent results that I reached, which are:
1- There is absolutely no contradiction between science and Islam, and the Islamic religion calls for benefiting from scientific progress and modern technologies as long as they do not conflict with the principles and legislation of the Islamic religion.
2- Scientific research free from passion, stubbornness and reprehensible fanaticism must lead the researcher to believe in God Almighty and His sublime attributes, and to every principle established by Islam, which places man within the circle of correct and sound belief that unifies the Creator, Glory be to Him.
3- The negative trend found in some modern scientific studies that contradict the principles of the Islamic religion is not in modern science itself, but in those who carry the banner of atheistic thought from among the specialists in scientific fields. The problem is not with science, but rather with the philosophy that guides this science. Science is neutral and is directed towards good, and it is possible to direct it towards evil. 4- Scientific discoveries have concluded that this universe has a temporal and spatial beginning, and these discoveries were in agreement with the facts approved by Islam. Among the most prominent of these scientific discoveries are: the Big Bang Theory, the reality of the expansion of the universe, and the law of thermodynamics - i.e. the changing heat - which is one of the most prominent contemporary scientific evidences on the issue of the occurrence of the world in Islamic theology. 5- The issue of the origin of life and its dissemination in this universe was a subject of dispute between religious people and atheists, and modern science came to prove to us the inability of the material world to disseminate life in any body in this universe, and that disseminating life and spirit are divine characteristics, and are related to the will of God Almighty and His power, and that what man does in light of modern science is only dealing with living cells in which life was found, and discovering the greatness of God in them. 0
Finally: I ask God Almighty to accept this work from me, and to make it sincere for His sake The Generous, and to benefit me with what He taught me, and to teach me what benefits me, and I ask forgiveness of God Almighty for every error or shortcoming I committed in this research and others. And our final supplication is that praise be to God, Lord of the Worlds, and may God’s prayers and peace be upon our master and beloved Muhammad, and upon his family and companions, all of them.

After this presentation of the issue of fate and destiny, the most important things mentioned in these discussions can be stated through the following:
- We know that this existence has a Creator who brought it into existence from nothingness and that He is One, and this is the essence of the faith.
- Belief in fate and destiny is one of the most important discussions of the faith, as it is a pillar of faith, and faith is the perfection of monotheism, and it is indicated by the Book, the Sunnah, consensus, instinct, and reason.
- Fate is God’s estimation of beings according to what He previously knew and His wisdom required, and talking about fate is not forbidden in general, nor is it opened in general, and the discussion is according to the correct scientific method based on the Book and the Sunnah.
- The common attributes between God and man, such as power, will, and desire, are only verbal commonalities. Since the attributes of God are eternal and fixed and do not change with the change of creatures or with the change of time and place, as for the attributes of creatures, they are limited, and created and change with the change of time and place, so there is no similarity between the Creator and the creature and analogy is not permissible in them.
- The servant\'s duty in the matter of fate and destiny is to believe in Allah\'s fate and destiny, and to believe in Allah\'s law, commands and prohibitions. He must believe the news and obey the command. If he does well, he should praise Allah, and if he does wrong, he should seek forgiveness from Allah, and he should know that this is by Allah\'s decree.
- Evil is not attributed to Allah, for He is free from evil and does nothing but good. Fate, as it is attributed to Allah, has no evil in it in any way.
- Many groups have gone astray in the matter of fate, deviating from the principles of the Book and the Sunnah and delving into seas of errors, which have been mentioned in some detail in this research, including the Jabriyah, the Qadariyyah and others.

In conclusion, I ask Allah, the Most High, to benefit from it and to make it purely for His noble sake, for He is capable of that. May Allah\'s prayers and peace be upon our Prophet Muhammad, his family and companions.

Praise be to Allah, by whose grace good deeds are accomplished, and prayers and peace be upon our Prophet Muhammad, the caller to honorable deeds, and may Allah be pleased with his companions who are determined to obey Allah. And after that:
I have gathered in the above what the scholars have said about the deficiency in faith of the one who commits a major sin and the issues related to it, which they mention and include in the chapters on belief. What has been mentioned can be summarized in the following points:
First: The scholars differed in expressing the definition of a major sin, with most of them agreeing on the content and that the most likely definition is to say: It is every sin that Allah or His Messenger has concluded with a threat or punishment in this world or the hereafter or a curse or wrath and the like.
Second: The scholars have not agreed on a specific number of major sins, and the most likely opinion is that their number is not limited, but they can be known and distinguished by description and from the previous definition.
Third: The early Muslims agreed that the faith of the one who commits a major sin is diminished according to the number of his sins.
Fourth: The predecessors agreed not to declare a person who commits a major sin an unbeliever, although they differed on his name. Some of them consider it permissible to call him a believer based on his initial entry into it, even if he has not completed it.
Fifth: The statements of the scholars regarding the deficiency in the faith of the person who commits a major sin are that he has committed a great crime and sin against himself first and against his society second, according to the interpretation of the scholars.
Sixth: The texts indicating the deficiency in the faith of the person who commits a major sin work to create a comprehensive Islamic approach that works to organize the behaviors of the Muslim society.
Seventh: The deficiency in faith results in doctrinal rulings in this world and the hereafter.
Eighth: The deficiency in faith results in moral and doctrinal corruption for the individual and society.

Praise be to Allah, and prayers and peace be upon the best of His creation. After this presentation, I will summarize the most important points in it as follows:
1- The majority of the efforts of the Orientalists were characterized by their opposition to Islam, even if they claimed objectivity or neutrality, and that no matter how objective they were in their content and substance, they were not free from fanaticism, passion, and working to serve religious and colonial tendencies.
2- Rudy Barrett's ideas do not differ from the ideas of other previous Orientalists who claimed scientific and objective, whether in trying to return all glory or pride to non-Arabs and non-Muslims, or in denying prophethood.
3- Rudy Barrett's most prominent intellectual starting points were based on the principle of denying prophethood, and he believes that Islam is a mixture of religious ideas that were prevalent in the Arabian Peninsula, most notably Judaism, then Christianity, paganism, jinn, and soothsayers.
4 - Rudy Barrett dealt with the Sunnah of the Prophet, with the aim of using what is in it to attack the prophethood and deny the revelation. His approach in this was: ignoring the texts that agreed with his purpose, even though they were mentioned in the sources that he relied on in his book (Muhammad and the Qur’an), and relying on fabricated narrations, twisting and distorting the texts or interpreting them incorrectly, and selecting whatever he wanted from what agreed with his purposes.

The research pages show us what the missionaries and orientalists have done and are doing in terms of plotting against Islam and Muslims, and distorting the bright image of the true Islamic religion and the Muhammadan message, by spreading misguidance until Muslims lose confidence in themselves, and believe that Islam is the reason for their decline and that the missionaries and colonists are the fingers of Christianization, and their teachings are the only way to their renaissance and advancement. But soon the sincere men of Islam woke up, and guided them to this abyss into which Muslims are almost falling, so Muslims began to feel and suffer, then they stopped working to expel the colonists and their followers from the missionaries, and after that they turned to their glorious past and returned to their righteous book, so an awakening began in every country, and a renaissance in every Islamic nation, but are we satisfied with that on the pretext that Islam has such an intrinsic strength that it is impossible for its enemies to affect it due to the purity of its essence, the sanctity of its teachings, the strength of its argument, and the soundness of its logic? The answer: We are not satisfied with that. The duty of Muslims requires them to spread Islam and call for it, and because the Islamic message is directed to all people, and despite its richness in arguments and evidence, it is always in need of someone to present it in a manner that is compatible with every environment and uses the means available to every age.
The Holy Quran has called upon the Noble Messenger (PBUH) to do his utmost to spread the call among nations, and Muslims are commanded, following him (PBUH), to carry the torch and convey the Islamic message. The duty of Muslims today can be summarized in the face of Christianity and in spreading the Islamic call and in following the following:
1. Muslims adhere to the teachings and manners of Islam, so that they set the perfect example and good role model to attract people to it, and this is the task of Muslim scholars, preachers, imams of mosques, guardians, fathers and mothers, and working to connect the Muslim home to the mosque.
2. Developing educational curricula in the various stages of education in a way that makes them compatible with the nature of Islamic sciences and their assimilation, while paying attention to studying and memorizing the Holy Quran, so that a generation arises that understands Islam and is influenced by its teachings.
3. Work to remove the factors and causes that divided Muslims and made them into different parties and various political and social sects. This is done by returning to the essence of Islam and its pillars, the Holy Quran, the pure Prophetic Sunnah, and the guidance of the Rightly-Guided Caliphs who came after the Messenger of Allah (peace and blessings of Allah be upon him).
4. Islamic governments must move towards Islamic legislation, because it contains the reasons for renaissance and progress, and purify their laws and legislation from the foreign laws and materials that have been attached to them and that differ from their environment and the nature of their people. If this is achieved, society will transform in a short period into a correct Islamic society in its systems and morals.
5. Work to develop religious books and Islamic writings, so that Islam appears in its beautiful, simple and easy image, because Islam is a religion that addresses the mind and does not call for departure without other experiences and different scientific civilizations, but rather calls for reading and knowledge.
6. Educating Muslim preachers who are to be sent to foreign countries, and developing their mission, so that they are at the level that befits Islam, and that they are aware of how to spread the Islamic call and the Arabic language on the widest scale, because unfortunately most preachers were sent only to teach arithmetic, handwriting, spelling rules and the Arabic language.
7. Establishing various Islamic organizations that serve Islam, with the mission of these organizations being limited to exposing the methods of Christianization, and the conspiracies of missionaries and orientalists as they go, and responding to them, and their slander and delusions against Islam and Muslims, and spreading this response to the world, then carrying out the Islamic call in all parts of the world, and this must be mobilized by conscious, thinking personalities, and the vast potential of money, media, propaganda and publishing must be placed at their disposal.
8. Islamic countries and governments must reconsider medical and nursing centers, such as hospitals and clinics, as well as the countries of knowledge, schools and universities, as well as social and sports clubs, and the guest and publishing houses established by missionaries.
9. Fortifying the Islamic call by establishing an Islamic scientific body in every Islamic country with coordination between them, whose mission is to count the delusions of the Orientalists and collect them in one book that includes the convincing responses that were written on them, and to track the books issued by missionaries and Orientalists and respond to them, and to find scientific solutions to the problem of sending scientific missions that Arab universities send to the countries of Orientalism in Europe and America. 10. Establishing charitable societies whose mission is to collect material and cash materials from donors, institutions and countries to help poor Muslims, and provide their basic needs of education, health institutions, marriage of young people and providing them with job opportunities; to confront the huge sums of money spent by missionary institutions to win young people.

After we have discussed the subject of the ordeal and the support for our Prophet, may the best prayers and peace be upon him, I will summarize the following:
1. Support is obligatory upon every Muslim man and woman with all the knowledge and explanation they have, and no one is exempt from it at all.
2. Support may be by word or by action.
3. Calling to Allah Almighty, refuting doubts and responding to attacks from the perspective of support.
4. One of the most important types of support is following the example of the Prophet, may Allah bless him and grant him peace, and acting upon his Sunnah and calling to it.
5. The Muslim who attacks the greatness of the Prophet, may Allah bless him and grant him peace, is to be killed, and he is not given the opportunity to repent, but rather he is to be punished for his heinous act, so he has no sanctity, and likewise everyone who offends him, may Allah bless him and grant him peace, must be killed.
6. Allah, the Almighty, provided for the greatest of prophets, the greatest of nations and companions, so the Prophet, peace and blessings be upon him, led them to conquer peoples and empires that never knew defeat or failure, and they completed the journey after his departure, and the world has never known a generation like them throughout the ages.
7. The upbringing of Muhammad, peace and blessings be upon him, of his companions was and still is an immortal miracle, an example to be followed and emulated.
8. The Prophet Muhammad, peace and blessings be upon him, is not in need of support, as Allah has promised to protect, care for, and suffice him, but we are the ones who need him, peace and blessings be upon him, and his support and intercession.

At the end of the discussion about the Islamic dialogue approach in dealing with others, the researcher has reached a number of results and recommendations, the most important of which are:
First: The most important results.
1- Dialogue is essential to establish good relations with others, because a person cannot do without his fellow human being in his daily dealings and personal life.
2- Islamic law urges purposeful dialogue between different orientations and at all levels, while ensuring the provision of an appropriate climate for these dialogues.
3- The dialogue should be issued by people with a level of knowledge and intelligence, with an objective presentation of issues in an interesting and polite manner, and they are characterized by a heart free from arrogance, boasting and selfishness, and not mixed with passion.
4- In order for the dialogue to achieve its objectives, it must be effective, and have a purposeful content that arouses the interest of the party being addressed, and one of the requirements of this matter is knowing the desires, hopes and goals of the addressees, with the availability of freedom to express an opinion.
5- Dialogue is one of the most successful means to achieve a number of Sharia objectives, such as:
 Getting to know each other, as dialogue helps create a space of understanding with others, through which Muslims and non-Muslims can deal with each other within a common level of noble human values.
 Cooperation, as dialogue achieves the cooperative call of Islam, which is not limited to the scope of the nation that formed it, but rather is broad and comprehensive so that it encompasses “human life” in its entirety, without singling out one side over another, or one party over another.
 Dialogue contributes to establishing the truth, and helps to recognize Islam and the comprehensiveness of its great global message.

6- It is not among the Sharia objectives of dialogue for religions to unite into one religion, in which truth and falsehood are mixed, because truth reveals the falsehood of falsehood and refutes it. No dialogue achieves its desired objectives and goals unless it is based on a number of foundations and is governed by a number of controls, such as: humility, dialogue in the best way, and commitment to a purposeful approach.

Investigation of the manuscript of the Light of the Full Moon in reviving the Night of Arafah, the two Eids, the middle of Sha’ban, and the Night of Decree

The Book of Brothers and Sisters by Ali bin Omar bin Ahmed bin Mahdi Al-Daraqutni (d. 385 AH) Study and Investigation

The tradition of evidence for ijtihad and imitation, written by Muhammad Siddiq Hasan Khan Bahadur (d. 1255 AH). Study and investigation.

The tradition of evidence for ijtihad and imitation, written by Muhammad Siddiq Hasan Khan Bahadur (d. 1255 AH). Study and investigation.

Fath al-Qadir, with a brief summary of the matters related to the ritual of the hired worker, written by the Imam, the scholar, the Mufti of the Shafi’i school, Shams al-Din Muhammad bin Sulayman al-Kurdi al-Madani, 1127 AH - 1194 AH 1715 AD - 1780 AD, may God Almighty have mercy on him, study and investigation

فَتْـــــــوَى فِــي مَسْـــــأَلَةِ الضَّــــــادِ تأليف أبي الصَّلاح، عَليّ نور الدّين بن محسن الصَّعيديّ المالكيّ المتوفّى سنة 1130هـ دراسة وتحقيق

Readings and Readers in Iraq by Abbas Al-Azzawi

The Book of Marriage from the manuscript of Multaqa al-Abhar by Sheikh Ibrahim bin Muhammad al-Halabi, who died in (956 AH), a study and investigation

Realizing the weakness of the evidence for the prohibition of tobacco by Imam Muhammad bin Ismail al-San’ani, who died in (1182 AH) - a study and investigation

The happiness of the noble in the construction of mosques and the desire of the student of knowledge if he is absent from his lesson from taking the knowledge written by the scholar Hassan Al-Sharnbalali Al-Hanafi, study and investigation

Explanation of the Great Jurisprudence by Imam Abu al-Muntaha Ahmad bin Muhammad al-Maghnisawi al-Hanafi, who died in the year (1090) AH (Divinity Section) Study and Investigation

Al-Juman Contract on the Borders of Countries and the Guarantee Related to Them: Study and Investigation

Ibn Al-Imad’s Gift to the Worshippers of Worshippers, written by Abd al-Rahman bin Muhammad bin Imad al-Din al-Imadi al-Hanafi, died in 1051 AH, from the beginning of the book to the obligatory ritual bathing, study and investigation

A Gift to Humanity in Speaking about the Two Worlds and the Generic Name by the scholar Muhammad bin Muhammad bin Ahmad al-Amir (d. 1232 AH) Study and Investigation

Fath Al-Malik with what is related to what people say: And it is like that.

Al-Qari’s grammar on the first chapter of Al-Bukhari, written by Ali bin Sultan Muhammad Al-Qari Al-Harawi, who died in the year 1014 AH, a study and investigation

The Outstretched Hand in the Middle Prayer Imam Al-Suyuti Study and Investigation

It included the most important results it reached:
1: The jurisprudence of balances is subject to interpretations, its owner may be right, or he may be wrong, so souls must be open to differences, and some of them must complement each other to achieve harmony.
2: The jurisprudence of balances is the knowledge of the legal rulings that have the right to precede others, based on knowledge of their levels and the reality that requires them. That is, giving each action or solution its value and value in the balance of the law.
3: The jurisprudence of balances is a new entrance to live the contemporary reality with all its challenges, positives and negatives.
4: Autopsy is one of the pillars of the science of medicine, and even one of its introductions and components, and it is a basic foundation for the skill of the doctor.
5: The need of the ancient era did not require the direct dissection of a human body except in two places, which are: cutting open the abdomen of a dead pregnant woman to extract her fetus if his life is likely, or cutting open the abdomen of the dead person if he swallowed someone else's money during his life.
6: Autopsy aims at three things: autopsy to determine the cause of death when a crime is suspected, or autopsy to verify diseases, or autopsy to determine the composition of the body and its organs.
7: The researchers who advocated autopsy did not declare it permissible, but rather surrounded it with legal conditions that must be met. Whenever a condition is missing, it loses its legal status. Among these conditions are: the requirement to verify the death of the person to be autopsied and to confirm his health, the existence of a necessity and urgent need for which autopsy is permissible, the obligation to respect the body so that it does not lead to mutilation, and to avoid what is not required by autopsy. Likewise, the transfer and transplantation of organs must be permissible in the scale of Sharia.
8: The ruling on theoretical autopsy is based on the principle of learning and teaching permissible sciences and people’s need for medical science, so it is permissible, and even one of the communal obligations due to the need for it. 9: The legal basis on which practical dissection is built is: the rules of Sharia and its objectives, and among these rules: weighing between benefits and harms and their differences, so the greatest harm resulting from dissecting a human body is the violation of his dignity, while the benefits resulting from dissection go back to the reason for dissection and its goal, and by balancing between them, it is clear that the benefits outweigh those harms. Likewise, on the basis of weighing between two benefits, the benefit of dissection outweighs the benefit of preserving the dignity of the deceased, so the interest of the nation in dissecting the deceased is more important because it is a general general interest, and it goes back to preserving people's lives, and preserving them is one of the necessities that all the laws of the messengers came to take into account and protect, and likewise on the basis of necessities permit prohibitions, and the rule that what is not fulfilled without it is obligatory.
10: Dissection in itself is an honor for man; because it highlights the greatness of Allah's creation .
11: Dissection is not done in its entirety, so any dissection that does not have a legal purpose is forbidden to undertake.
Finally, I hope that I have succeeded in giving a clear picture of the balance between benefits and harms that scholars have ruled on in dissecting dead bodies. I do not claim to have covered them, but it can be said that I have mentioned the most important ones. I ask God Almighty to grant us and those working on this conference a light with which we can walk in the darkness, a distinction with which we can distinguish between similar matters, and jurisprudence that guides us at crossroads. He is the All-Hearing, the Answerer of prayers. Praise be to God first and last, and the best prayers and the most complete peace be upon the guided mercy, Abu al-Qasim Muhammad, and upon his family and companions, and peace be upon them.