Journal of Al Imam Al-Adham University College

Imam Al-Ghazali is considered one of the most prominent spiritual figures in the
history of the Islamic nation, He is one of the most prominent Islamic figures who
is widely known in the information of the ancients and the later ones, Because of his
encyclopedic thought and the many tasks he practiced and the concerns and burdens
associated with them, he was a jurist, theologian, philosopher, and mystic. After the
psychological crisis that Al-Ghazali suffered, which led him to search for certainty,
his spiritual thinking and strong belief in God led him to Sufism.
Sufism, according to Al-Ghazali, is not an occasional state that befell him in a
state of weakness and inability, but rather it is a deep tendency whose roots go back
to his early development. Where he was born, raised, and studied at the hands of Sufi
sheikhs, he had his own view of Sufism that differed from other Sufis, as his Sufism
was tinged with the approach of the Sunnis and the Ash’ari doctrine. His Sufism was
characterized by purity and moderation in theory and practice, just as it was free of
unreasonable positions. He believed in the existence of esoteric knowledge behind
sensory facts, and this is the goal of practical and theoretical life and the goal of Sufism
and the prophets. This was a renewal of Sufism, just like jurisprudence, theology
and philosophy, and it was a protector of the Islamic religion from those who were
undermining its pillars.

This research deals with “disciplined renewal in Islamic thought,” and the hadith
regarding renewal is neither a heresy in Islamic culture nor a reaction to the changes
of the era and the challenges of the Western project. Rather, it is authentic in our culture
since the time of the Prophet, as evidenced by the Prophet’s hadith narrated by
Abu Hurairah (may God be pleased with him). He said: (( God sends to this nation
at the beginning of every hundred years someone who will renew its religion for it))
Therefore, the research plan was divided into two sections, the first section: dealing
with the definition of the vocabulary of the title of the research, and the second
section: dealing with disciplined innovation in Islamic thought.

Praise be to Allah and prayers be upon our master Muhammad and those who follow
his guidance, and yet it is complete Islamic law that it is worthy of every time
and place, because it judges all the emerging facts that there is no text or consensus to
govern through ijtihad, and ijtihad does not obtain wishful thinking, but rather Conditions
set by the fundamentalists in their sources, and my research in which I presented
the rule of what the mujtahid reached, is the mujtahid right in all the provisions he
reached or inflicted by error, and whether he inflicted sin or not, resulting in several
teams of them corrected and they are the ones who judged what Reached by the mujtahid
absolutely right, and erroneous and they are the ones who err mujtahid in what
disagreed with them as the Mu’tazila vision is not the four imams, which is to say
more like any that what reached him mujtahid is more like the rule of God Almighty,
and found the safest follow the path They are the four imams who said that whoever
reaches the rank of ijtihad and reaches the goal and makes an effort to reach the legal
ruling has a reward, and whoever makes a mistake has a reward

What is meant by abandonment in the Al-Jurh Wataedil according to Ibn Hibban in
his book Al-Majrouhin is turning away and isolation from the narrator. The number
of narrators whose hadiths Ibn Hibban devoted himself to in his book Al-Majrouhin
reached twelve narrators. Among them are those who focus their hadith on circumstances,
or except what is in agreement with trustworthy people, and among them are
those who focus their hadith on what was isolated from trustworthy people, which
cannot be followed up on, and among them are those who focus their hadith on what is
unique in narrations, and among them are those who focus their hadith on the existence
of evil deeds, and among them are those who mentioned Ibn Hibban. He ignores all
his narratives. The reason for the reluctance of their hadith varies. It may be due to:
the narrator’s poor memorization, or the severity of his weakness, or the fact that the
narrator was abandoned, or because the narrator was not known to have been wounded
or modified, or because the narrator disagreed in his narration with trustworthy people
such as Al-Zuhri. It is worth noting that Ibn Hibban agreed in his statement: The
imams ofJjarh and ta’deel neglect his hadith, except for two narrators only.

The research focuses on the passive voice readings specific to Abu Ja’far that
distinguish him from other Qur’anic readers. It investigates these instances in terms
of their attribution to Abu Ja’far, their interpretation, and the reasons for using the
passive voice in these cases. The study is organized into two main sections: the first
section provides a biography of Abu Ja’far, while the second section is divided into
two subsections. The first subsection defines the passive voice, explores its causes,
and addresses related concepts. The second subsection lists and analyzes the unique
instances of the passive voice found in Abu Ja’far’s recitations, referencing original
sources and interpreting them with specialized guidance. The research concludes with
a summary of key findings and a list of sources and references used.

Abu Al-Khattab Al-Kalwadhani is considered one of the greatest Hanbali scholars
of his time, and the leadership of the Hanbalis ended with him. His book Al-Tamhid
comes in second place after the book Al-‘Iddah by Abu Ya’la Al-Farra. Abu Al-Khattab
Al-Kalwadhani was not only a scholar of the principles of jurisprudence, but he
was also a scholar of jurisprudence and literature and a great poet. This is clear from
his works, which are commensurate with his fame. Abu Al-Khattab Al-Kalwadhani
is considered in his book Al-Tamhid from the scholars of comparative jurisprudence,
as he often mentioned and preferred the opinions of other schools. Abu Al-Khattab
disagreed with his sheikh Abu Ya’la in the matter of nine issues. Abu Al-Khattab
Al-Kalwadhani and his book Al-Tamhid are considered among the basic sources that
later Hanbali scholars relied on in the science of principles.

One of the greatest explanations that explained the Forty Nawawi Hadith is what
Al-Hafiz Ibn Rajab Al-Hanbali did when he explained the Forty Nawawi Hadith and
added eight hadiths to them, so that their total became fifty hadiths and he called it
the Compendium of Sciences and Wisdom. There is no doubt that Al-Hafiz Ibn Rajab
was distinguished in his explanation and investigation of the Qur’anic evidence and
evidence from the Prophetic Sunnah and the sayings of the scholars. His presentation
included great secrets, noble details and great subtleties in knowledge. Therefore,
this study will be an attempt to uncover some of the secrets contained in the book
Compendium of Sciences and Wisdom and why Ibn Rajab Al-Hanbali chose the Forty
Nawawi Hadith and added to them over others. Perhaps one of the most important results
we have reached is Ibn Rajab’s focus on doctrinal issues and his review of many
controversial issues and his emphasis on the position of the Sunnis because they are
the basis of faith and the foundation of religion, such as the meaning of faith and the
connection between action and the meaning of Islam and the issue of fate and other
issues. His explanation of the hadiths that indicate them is one of the most important
secrets of his choice of the Forty Nawawi Hadith.

تناولت هذه الدراسة قاعدة فقهية مهمة تتعلق بمقصد عظيم من مقاصد الشريعة السمحة،
وهو تحقيق العدل وصون حقوق العباد. حيث قمت بتوضيح مفهوم هذه القاعدة بشكل
مفصل و �إجمالي، مع استعراض الأأدلة الشرعية التي تثبت مشروعيتها وتؤصل لها، با إ لإضافة
�إلى استعراض صيغها و�ألفاظها كما وردت لدى العلماء، مما يعكس عمق فقه الشريعة ويؤكد
التزامها بتحقيق العدالة في جميع جوانب الحياة.
كما قمت ببيان معايير القاعدة الفقهية من خلال نظرية «التعسف في استعمال الحق ،»
مُُظهرةًً كيف يمكن تطبيق هذه المعايير على التحديات الاقتصادية المعاصرة والمستجدات
الراهنة. كما س طَلَّت الدراسة الضوء على دور القاعدة في التفاعل مع هذه التطورات، موضحةًً
كيفية تجسيد معانيها في السياقات الحديثة. با إ لإضافة �إلى ذلك، �أكدت الدراسة على �أهمية
دور ا إ لإمام �أو رئيس الدولة �أو من ينوب عنهم في �إدارة الش �أن الاقتصادي، بما في ذلك
�إصلاحه وتنميته بما يتوافق مع مصالح الأأمة العامة. وفي ختام الدراسة، برهنت على �أن
الشريعة ا إ لإسلامية هي شريعة مرنة وواقعية، قادرة على مواكبة التغيرات الاجتماعية والاقتصادية
واستيعاب جميع القضايا المستجدة.

This research aims to explore the complex interaction between media and atheism,
and how this interaction affects the moral values of individuals and society. Through
analyzing various forms of media (written, visual, and audio), the study seeks to uncover
the mechanisms used by the media to spread contemporary atheistic ideas and
their impact on human behavior. It also aims to address and save youth from engaging
in this harmful atheistic ideology, while highlighting the importance of media in
promoting religious and ethical values, and calling for the conscious and responsible
use of media.

This research is a study of the models of interpretative differences among commentators
of the 7th century Hijri, evaluating the various opinions of these commentators,
understanding the reasons and types of differences, and highlighting the methodology
for studying interpretative discrepancies. This expands the horizon and understanding
of researchers, develops their thinking, and equips them with the ability to distinguish
between correct and flawed statements.
Studying interpretative differences is crucial for understanding the methodologies
and approaches of commentators in clarifying the meanings of verses. Ignorance of
these differences might lead researchers to mistakenly believe there is a disagreement
among commentators, attribute to them statements they did not make, or misinterpret
their statements, or accuse them of ignorance due to a lack of understanding of their
intentions.
Another important aspect of studying interpretative differences is responding to the
enemies of the faith who raise doubts about the Quran by exploiting these differences
to undermine it, using weak narratives and odd opinions to support their criticisms
and falsehoods.
For this noble purpose, this research aims to shed light on a topic of great importance
that requires further effort, research, and clarification due to its breadth, complexity,
renewal, and continuity.

This research aims to demonstrate the religious and political impact of Zionism on
modern European thought, as the importance of the research lies in shedding light on
the seriousness of the religious and political impacts of Zionism in corruption European
thought by spreading atheistic principles and intellectual change projects emanating
from their desire to corrupt societies and change their principles. The problem of the
study lies in the fact that this movement aims to destroy religions and religious beliefs,
demolish principles, values and morals in the Western world, and plan wars and
revolutions. This study followed the descriptive analytical approach to describe and
analyze the impact of this movement on European thought, and the historical approach
to trace the emergence of Zionism.

The endowment is an essential element of solidarity in Islamic society, and it has a
major role in dealing with crises and disasters that occur in societies. One of the most
important matters that the endowment has been concerned with in ancient and modern
times is: The health issue and how to contribute to it. The Waqf in Iraq has played an
important role in contributing solutions to the problems of this pandemic, whether in
the health, solidarity, or other fields.

Praise be to Allah, who sent down the Criterion upon His servant to be a warner to
the worlds, and brought him the Qur’an and its like with it, and prayers and peace be
upon the Messenger of Allah . And after:
Sects and deviant ideas have begun to attack this religion and its principles, and
doubts and accusations about the Holy Qur’an have been scattered across the Internet
sites, filled with a poor understanding of the language of the Qur’an and its legislation,
followed by the belief of those doubts by a group that claims rationality and
understanding, but is far removed from understanding the truth of the Qur’an and its
sciences.
From that, the subject of this research was that it followed some of the claims about
abrogation in the Holy Qur’an through the book (No Abrogator and No Abrogated
Verses in the Qur’an) by Ahmed Sobhi Mansour.
Based on that, I chose the title of the research to be: The Leader of the Qur’anists
and His Views on Abrogation in the Qur’an through his book (No Abrogator and No
Abrogated Verses in the Qur’an) A Critical Study.

Artificial intelligence gives machines and software the ability to simulate human
cognitive abilities, which means that entirely new ways of interacting with humans
and providing better products, services, and experiences can be developed, in addition
to automating processes and enhancing business success. In recent years, as
human needs for innovation, especially in the field of artificial intelligence, became
more evident, several AI technologies have been introduced. Looking at these innovations,
which describe the immense capabilities for creating innovation using AI, one
can observe the calls for granting these innovations—especially the highly intelligent
ones—legal personhood. These calls for recognition faced a wave of criticism. Some
scholars advocated for humanizing these innovations and granting them a legal status
similar to that of natural persons, while others suggested granting them a status akin
to legal entities, and still others called for creating a completely new and independent
legal personality. As for the position of the Jordanian legislator, we concluded that AI
innovations should remain classified under the concept of objects. We also reached
the conclusion that it is important to grant AI innovations a limited and restricted legal
personality, with recognition of this personality going through several procedures,
starting with the payment of a security deposit and the establishment of a registry at
the Ministry of Digital Economy and Entrepreneurship, where all information related
to the innovation subject to registration is recorded.

The aim of this study was to investigate the role of online journalism in shaping
public opinion in Iraq regarding political reforms. The study adopted a survey method,
utilizing a questionnaire as a data collection tool. A random sample of 385 individuals
from various segments of Iraqi society was selected for the study. The findings
revealed several key results: Online journalism has become a primary source of information
for many Iraqi citizens, although it is not the only source. This is attributed
to the flexibility of online journalism in providing information via the internet,
allowing the public to follow news anytime and anywhere using internet-connected
devices such as smartphones, laptops, and tablets. Furthermore, online journalism is
interactive, enabling citizens to share their opinions and comment on political topics,
which increases their reliance on these media. The study also found that Iraqi online
journalism plays a central role in shaping public opinion on political reforms, with
varying levels of reliance on it depending on age group and education level. The study
recommended increasing interaction with politically unaffiliated audiences to enhance
political awareness and further encourage reliance on online journalism as a primary
source of political information.