Research and Islamic Studies Journal

The researcher addresses the significant role played by the Ash‘ari school in fostering and preserving intellectual and doctrinal unity in the Maghreb countries of North Africa. This phenomenon contrasts with the situation in many regions of the Eastern Islamic world, where sects, groups, doctrines, and schools proliferated, and no intellectual, doctrinal, or political movements managed to eliminate or suppress them. The researcher seeks to study the historical stages of the development of the Ash‘ari school's doctrinal thought in the Maghreb countries of North Africa and how these stages contributed to establishing the intellectual and doctrinal unity that persists to this day. The researcher adopted the historical-analytical methodology to address the subject matter. He identified three main phases through which Ash‘ari doctrinal thought evolved and deeply influenced the intellectual and political structures of North African Islamic society. The first phase began with Al-Qalanisi (d. 359 AH) and ended with Al-Safaqsi (d. 501 AH).The second phase started with Ibn Tumart (d. 524 AH), passed through figures such as Al-Dharir (d. 520 AH) and Ibn Al-Arabi (d. 543 AH), and concluded with Al-Sallaji (d. 574 AH).The final phase was led by Al-Sanusi (d. 895 AH), who produced a wealth of writings. Each of these stages contributed to dissolving doctrinal and intellectual differences among the various cultural and ethnic groups in the region. This success was reflected in the establishment of societal and political peace throughout the Maghreb for several centuries

This research consists of an introduction that addresses the topic of the change in fatwas, followed by an explanation of the meaning of this change. The terms "change" and "fatwa" are defined from both linguistic and Islamic jurisprudential perspectives, with a detailed discussion of the concept of changing fatwas. The study also delves into the origins and foundations of changing fatwas, as derived from the Quran, the Sunnah, and the sayings of the Companions, may Allah be pleased with them. The research further explores the impact of changing fatwas due to variations in location and time, highlighting the factors that contribute to such changes. It concludes with a discussion of the principles that must be observed when changing fatwas, along with a conclusion summarizing the key findings and recommendations derived from the study
 

The research aims to collect the hadiths mentioned in the merits of Surat Yaseen, then study them and judge them. The researcher used the inductive method, then the descriptive analytical method. The researcher found that the only name mentioned in its name was "Yaseen" and that it was revealed in Mecca, and the rest of the names mentioned are not correct.
The researcher collected the hadiths that were mentioned in Surat Yaseen and showed the scholars' statements about them, then he put a summary of the judgment on each hadith with a mention of the reason. It became clear to the researcher that no hadith was authenticated in the merits of Surat Yaseen, as all the hadiths mentioned in Surat Yaseen are weak.
Fabrication Keywords: Surah Yasin, virtues, hadiths of Surah.

Abstract
The family is the first building block of society and is the first incubator for the upbringing of the next generation, but what is aware of it; due to the current political situation, and the downward economic conditions, caused people to migrate to Western countries; and in order to escape fear and hunger; hence the emergence of Muslim families in Western countries, yet they want to preserve their entity and their noble beliefs and values. The painful reality There are many families who have survived real hunger and fear, but they have suffered from hunger and fear of another kind, where fear for the future of children from dilution and dissolution in values that do not suit the true Islamic religion. Hence, this topic was extremely important in terms of researching family problems related to spouses, such as marital disputes and the occurrence of infidelity. There are problems related to the educational aspect, such as poor upbringing, complete surrender to Western materialistic values, or falling into addiction. It is also necessary to search for family problems that are related to the presence of external challenges, such as the presence of laws passed by Western countries, which contradict Islamic values, and the presence of school curricula that call for pornography and homosexuality. It is necessary to work hard in order to find radical solutions to preserve the family, by finding effective ways to manage the family from the psychological, moral, economic and media aspects, that serve the family in terms of raising the children and educating the spouses, and it is necessary to provide research and preliminary studies in order to provide recommendations, suggestions and other matters that It strengthens family bonds and preserves its entity.

Political reform is a change in traditional values and patterns of behavior, and includes a form of expanding the scope of loyalty related to the nation, rationalizing public life and rationalizing all power structures, in addition to strengthening the regulations related to state administration, and adopting standards of competence for those assigned responsibility. Political reform overlaps in meaning - often - With other common political concepts and terms such as: Political development, political modernization, and political change, all of which converge in the case of transformations that occur in the political system, with a difference - sometimes - in what is important and most important in the method of dealing with positions and the method of managing the contents and mechanisms related to this political reform in any form. Based on these interactions, this research, entitled: Political Reform from the Islamic Perspective - Conceptual Rooting, attempts to root the phenomenon of political reform from the Islamic point of view.
Keywords: politics, reform, Islamic law.

The study of traditional purposes in the poetry of Ahmed Mohammed al-Shami promotes a comprehensive understanding of the poet's legacy and contributes to the preservation of the cultural and literary richness of Yemeni culture and promotes a deep understanding of the poetic art and its impact on society and national identity. The aim of this study is to seek a deeper and broader understanding of Yemeni poetry and culture by analysing and studying the traditional purposes in the poetry of Ahmed Mohammed al-Shami through a descriptive and analytical approach. The results of the study indicate that he combines traditional purposes and modern themes in his poetry, which gives him diversity and richness in his crossing between ancient and contemporary literary traditions. The poet urges not to indulge in illusions and appetites that divert man from the real goal in life, advising honesty and sincerity in work, pointing out that those who work sincerely are not affected by hypocrisy and appearances. Wisdom is manifested in the need to follow the guidance and avoid whim and indulgence in appetites that obscure man from his spiritual duties and good morals, as well as calling for analysing facts and not falling into error and complacency, showing the importance of reflection and wisdom in making decisions.The poet criticises greed and describes it as a cause of humiliation and submission, as it makes people accept their humiliating state to achieve their ambitions, and we also see him urging to avoid excessive love of life and indulgence in worldly pleasures, as this leads to weakening the souls and exposing them to humiliation. The poet also praises science as the true source of progress and advancement, and expresses his rejection of ignorance and the discrimination it breeds. He emphasises that the vocabulary of science and knowledge is of great importance. He also emphasises the importance of respecting human freedom and basic rights such as freedom of expression and thought, noting that the Sharia guarantees these rights to the human being whatever he chooses to do. It also emphasises the importance of women's education and its impact on improving their future, personal and societal development, stressing that an intelligent woman is able to achieve success and positive influence if she possesses reading and writing skills. This indicates that education for women is a source of enrichment for them and society, pointing out that women's ignorance does not protect them but makes them vulnerable to negative influences, while it expresses their increased wisdom and culture if they learn and master knowledge. The poet calls for working with religious principles such as honesty and sincerity, avoiding hypocrisy and working with the truth in order to build a better society and achieve internal and social peace, and we see him stress the importance of wise leadership, justice, dialogue and cooperation, and the need to choose competencies and work wisely in order to build and develop society.
Keywords: Ahmed Mohammed al-Shami, traditional purposes, Yemen, praise, love, lamentation, wisdom.

The Arabs’ attention to the Arabic language was driven by a doctrinal reason, as it is the language of the people of Paradise. This research aims to examine the contextual employment of the demonstrative pronoun “dhalika” (that), uncovering its rhetorical compatibility and semantic utilization. The study seeks to explore the rhetorical compatibility of the demonstrative pronoun “dhalika” in the Qur'an – Applied Models and to utilize this understanding to grasp the subtleties of the Qur'anic text.

This research consists of two chapters: The first chapter discusses the personal and scholarly life of the author, examining his name, title, nickname, teachers, students, works, and death. I made the second chapter for the verified text, and the author made the explaining of wisdom from the behind of the great night because it have a lot wisdom.

The research addresses the study of the concepts of Lordship (Rububiyyah) and Divinity (Uluhiyyah) both linguistically and terminologically. It explores whether these concepts are synonymous, interwoven, and complementary, or distinct and separate. This is conducted through an inductive and comparative study. The research highlights that misunderstandings of these two concepts have caused significant doctrinal crises. These range from excommunicating believers on the grounds of not fully realizing the meaning of complete monotheism to including disbelievers among the ranks of believers due to their acknowledgment of Lordship

The Islamic law has not spared effort in promoting the values of human nature, keeping up with all the challenges that hinder people’s integrity, and putting right solutions to remove them from their path. Therefore, the Qur’anic texts and the Prophetic hadiths came to compete with each other, addressing hearts and consciences sometimes time, and addressing minds other times, it clarifying what is permissible and what is forbidden, the limits of Allah, then the limits of other. It made abstinence from the forbidden a principle and a goal, it told stories and gave proverbs for that. It promised the upright person what it's brought from the guidance and light with happiness and pleasure, and made who go away from the path with torment and destruction. All of that was for the sake of people’s behavior being upright and steady in the face of temptations

The jurisprudential heritage of the noble Companions (may Allah be pleased with them) represents a vast reservoir of scholarly insights, sound opinions, accurate reasoning, and deductions grounded in the Book of Allah and the Sunnah of His Messenger (BPUH). This knowledge is relied upon by scholars and jurists in every time and place to address new jurisprudential issues. They exerted effort and employed their opinions in light of the principles and general objectives of Sharia, drawing on their deep understanding of its purposes. In this manner, independent reasoning (ijtihad) emerged as an autonomous source of jurisprudence in areas where no explicit texts were available. The Companions excelled in this field because they lived during the period of revelation and comprehended its interpretations. The jurisprudence of the Companions (may Allah be pleased with them) involved both agreements and differences. Differences are an inevitable outcome of ijtihad and a testament to the vitality of Islamic jurisprudence. They also reflect the active engagement of jurists’ minds and their keen desire to discern the truth. Disagreement was thus a natural consequence of ijtihad, as intellects and levels of comprehension vary, as do the depths of jurisprudential aptitude. These differences, in essence, constitute one of the dimensions of Sharia, adapting its general rulings to specific circumstances.Understanding this reality saves us from the detrimental disease of blind partisanship to the opinions of certain mujtahids (independent jurists) without evidence or proof. Sharia is far broader than to be confined to the framework of a single jurist's school of thought, whether that jurist is a Companion or otherwise.

This research, titled "Natural Activities in Surat Al-Hadid and Their Role in Enriching the Qur’anic Meaning," represents a modest endeavor to explore the profound meanings associated with natural activities in Surat Al-Hadid, a chapter of the Holy Qur’an. It seeks to highlight their contribution to enhancing the richness of meaning and their magnificence in the precise selection of words and the meticulous arrangement of sentences. Employing an analytical approach, the study aims to extract the meanings embedded within the Qur’anic texts and unveil as much as possible of their profound implications.

Almighty Allah has bestowed upon His Muslim servants the blessing of speech in His noble Book, so that they may be grateful to Him for it. Among the virtues and etiquettes that God has commanded in the Qur’an to show gratitude for this blessing is safeguarding the tongue from all vile speech and adhering to the etiquettes of conversation when interacting with others. Many Qur’anic verses support and guide towards this, emphasizing not only good and disciplined speech but also recommending the selection of the best and most pleasant words, using gentle and kind expressions in appropriate contexts.The Qur'an further highlights the importance of modesty and decency in expression. It often communicates certain delicate matters, which might be considered inappropriate to discuss explicitly, through language that is subtle, respectful, and dignified. This approach is evident in numerous instances within the Qur’anic text, where metonymy, insinuation, and allusion are used instead of explicitness. This deliberate avoidance of harsh or inappropriate terms underlines the Qur'an's refinement in expression, as it adheres to the principle that "not everything should be stated directly."This metonymic style adopted by the Qur'an is an eloquent form of expression, unique in its ability to avoid explicit mention of objectionable words or impermissible talk. It serves as a model not only in the Arabic language but in languages worldwide, demonstrating that one can communicate effectively and respectfully without resorting to crude or inappropriate language.

In contemporary Arabic poetry, the harmony between form and content often lies in a delicate balance that seeks to establish agreement between the poetic structure and the meaning presented by the poet. The poet may choose rhymes, meters, and poetic styles that enhance the content of his poem. For example, choosing a balanced and harmonious poem can enhance understanding of the content and enhance its impact. Language is also used in poetry to convey feelings and ideas directly and indirectly The use of appropriate poetic words and images contributes to enhancing communication between the poet and the reader. In contemporary poetry, poets also address contemporary topics and issues of interest to the modern audience, which makes the content more relevant to the present time. Contemporary poets may seek to develop their poetic styles and invent new forms of poetic phrases and images, which leads to achieving a balance between form and content and makes poetry more approachable and attractive to the target audience.

This study examines the narrative elements in the novel "The Bitter Mulberry" by Tunisian author Mohamed Laroussi Metoui, focusing on how reality and imagination are blended in the construction of the literary work. The research problem lies in understanding how the author employs various narrative elements to create a fictional world that combines realism and imagination, and the impact of this on the novel's structure and message. The study aims to: (1) analyze the narrative structure of the novel and its relationship to the blend of reality and imagination, (2) examine the effect of this blend on character development and plot events, and (3) explore the role of language and style in creating a balance between realistic and imaginative elements. The study adopted a descriptive analytical approach, utilizing literary criticism tools to analyze the narrative text. Key findings include: (1) the author's success in creating a delicate balance between reality and imagination through the use of diverse narrative techniques, (2) the contribution of characters in embodying the intersection between real and imaginary worlds, and (3) the pivotal role of language and style in creating an atmosphere suitable for blending reality and imagination. The study recommends (1) conducting more comparative studies on techniques of blending reality and imagination in contemporary Arabic novels, and (2) deepening research into the impact of cultural and social contexts on shaping novelistic imagination.

In recent years, we have observed a significant wave of voices within both Islamic and secular societies advocating for gender ideology, accompanied by its negative consequences that threaten to dismantle the fabric of society. These voices disregard all religions, customs, and sound traditions, spreading their toxic influence across communities. This agenda has even gained legal legitimacy in some countries, sparking calls to counter this wave and return to the natural, Allah-given disposition. Gender reassignment has emerged as a contemporary phenomenon that has faced strong opposition due to its contradiction of innate human nature, traditions, and religious values. However, the growing discussions around it, along with debates about individuals’ rights to choose their gender and disregard their biological sex, have turned this issue into a dominant topic in public discourse, even becoming a subject widely promoted through various means. This unprecedented frenzy to disseminate and support practices that lack divine authority did not arise spontaneously. Rather, it is part of a meticulously planned agenda with deep historical roots, as evidenced by documents like the Kissinger Report. The matter amounts to a calculated, slow, and systematic form of mass assassination targeting entire populations. The methods of destruction vary, ranging from outbreaks of unexplained epidemics that rapidly spread—especially in third-world countries—to the rushed creation of inadequately tested vaccines, approved through questionable legal processes. Later, these vaccines are often revealed to be another cause of death or infertility. The issue of gender reassignment is one of the many reflections of this systematic assault on humanity. Gender reassignment surgeries are, in essence, irreversible sterilization procedures, contributing to the broader agenda of population control.

This research paper deals with the study and revision of the thesis by Imam Al-Ashmouni. The thesis is entitled (A Thesis Containing an Explanation of the Letters of Meaning and other Stative Verbs, Replacing some Letters by others and Addressing the Active Participle by Imam Al-Ashmouni). This thesis included three topics mentioned by the author in the title. The revision section included a study in two sections. The first dealt with the life of Imam Al-Ashmouni, and the other section studied the thesis in terms of its subject, citations, its evidence, and Al-Ashmouni’s approach in it. I also mentioned my approach in the revision and described the manuscript and attached some pictures of it.

The study addresses the concept of Zakat al-Fitr, starting with the linguistic and terminological definitions of Zakat al-Mal and Zakat al-Fitr, as well as related terms such as Sadaqah (charity) and ‘Atiyah (gift). It also explores the legitimacy of Zakat al-Fitr, its historical background, the reason for its name, and the wisdom behind its obligation. Additionally, the study examines the conditions for the obligation of Zakat al-Fitr, who it must be paid on behalf of, and the timing of its payment. This includes the conditions of obligation, those for whom Zakat al-Fitr is paid, the time of its due payment, and the rulings on postponing or delaying it. The research also delves into the type and amount required for Zakat al-Fitr, specifying the type and quantity to be paid for each individual, and discusses the ruling on paying its monetary equivalent. It further highlights the eligible recipients of Zakat al-Fitr, the location of its payment, and the rulings on transferring it elsewhere.The conclusion summarizes the key findings of the research.

The idea of the research titled "The Principles of Juridical Reasoning and the Guidelines for Disagreement According to Imam Al-Shafi'i in Al-Risala" focuses on the effort exerted by Imam Al-Shafi’i (may Allah be pleased with him) in his book Al-Risala in general, and on the topics of juridical reasoning (ijtihad) in particular, as it is considered the first foundational work in the discipline of Usul al-Fiqh (principles of Islamic jurisprudence). The research also compares Imam Al-Shafi’i’s perspectives on ijtihad with those of other Islamic schools of thought. The study reveals that ijtihad does not encompass all rulings of Islamic law; some rulings are not subject to it. Additionally, ijtihad does not imply arbitrary opinion or personal whims; it must be based on sound evidence and principles. Moreover, not everyone is qualified to engage in ijtihad. It is an obligation that only those who possess the requisite tools and meet the conditions can undertake; otherwise, it is considered a sin Since scriptural texts are finite and incidents and circumstances are continually evolving, Al-Shafi’i emphasized the necessity of ijtihad for those who meet its conditions.

A jurist must give great attention to the objectives (maqasid) of Sharia and must not neglect them. In his efforts of ijtihad, he should carefully consider the balance between benefits and harms, and base rulings on the more significant of the two. If two benefits conflict in a single matter and cannot be reconciled, the higher benefit takes precedence, even if it means forfeiting the lesser one. Similarly, if two harms conflict in a single matter and it is unavoidable to engage in one, the individual must avoid the greater harm by bearing the lesser one. This does not mean that the forfeited benefit ceases to be a benefit or that the harm engaged ceases to be harmful. Rather, it signifies that the individual was unable to reconcile the two, so he sacrificed the lesser benefit to achieve the greater one and committed the lesser harm to avoid the greater one, out of necessity. Sharia mandates preserving the higher benefit and avoiding the greater harm.The principle "Sharia rulings are based on achieving the higher of two benefits, even if it means forfeiting the lower one, and avoiding the greater of two harms, even if it entails the lesser one" reveals the intention of the Lawgiver in prioritizing benefits. This principle is supported by abundant evidence that establishes its standing as a general moral guideline, characteristic of the objectives-based framework of Sharia. If a duty (wajib) conflicts with a prohibition (muharram), the benefit of fulfilling the duty outweighs the harm of committing the prohibited act. Thus, the duty should be performed, even if it leads to a prohibited act, provided that this preserves a necessary matter (daruri)