Research and Islamic Studies Journal

The continuity and sustainability of endowment assets, along with ensuring their yield, are typically achieved through development, which corresponds to the term "investment." Many endowments in the Islamic world today suffer from disrupted yields and the disappearance of some of them. Even the functioning endowments often have rents that are lower than market rates. This necessitates the activation of the legal tools permitted by Sharia to help preserve the endowment assets and maintain their yields through investments, such as the transactions of substitution, exchange, and leasing of the endowment asset. Thus, the problem can be formulated as follows: How can endowment transactions and investments be activated to ensure the sustainability of the endowment assets and their yields? The research aims to: define the concepts of endowment and investment, and the concept of endowment investment; highlight some transactions permitted by jurists as investments for endowment; and elucidate the reality of endowment investment in Iraq. The importance of the research is evident in reviving the civilizational role of endowment by ensuring the preservation of the endowment asset and maintaining its yield, as well as focusing on its efficient performance and sustainable development. The significance also lies in motivating endowment supervisors and relevant authorities to maintain the endowment appropriately. To address the research problem and answer its questions, the study is divided into three sections. The first section deals with defining the concepts of endowment and investment and their objectives. The second section discusses substitution, exchange, and leasing of endowment and their role in endowment investment. The third section examines the reality of endowment investment in Iraq and suggests some methods for investing endowment funds. The research concludes with several findings and the researcher recommends that relevant authorities in the endowment administrations adopt new developments in cash endowment and enact appropriate legislation to use it in the development of endowment investment in Iraq.

The examination of the interpretative statements of the Tabi'un holds significant importance among scholars of interpretation, especially those who were students of the esteemed companions or those whose statements were transmitted from them. These statements are considered essential scientific contributions that no interpreter can do without. Among these Tabi'un is the esteemed Hilal ibn Yassaf (mercy upon him), who had notable contributions in interpretation. In this research, I have compiled his specific statements on interpretation, without delving into the interpretative narratives he transmitted from the companions of the Prophet (may Allah be pleased with them).

AbstractThe role and profound impact of the recipient in shaping literary texts constitute one of the most significant critical elements in our literary heritage. Their focus extends beyond the internal structure and construction of poetic texts to encompass the external (cultural) context of poetry and its various historical, social, religious, ethical, and psychological contexts that influence the recipient. Recipients are drawn towards these contexts, either accepting or rejecting the concepts, values, and religious principles carried by the text that may either align with or challenge their perspectives. When we examine the term "religion," we find ourselves facing a solemn belief and full readiness for it. Religion serves as the cornerstone and fundamental pillar in guiding and evaluating all social and cultural systems due to the behaviors and diverse practices it embodies. Religion stands before these systems, regardless of beliefs and sects, guiding, shaping, and directing them according to religious values and concepts that bind and restrict individuals. Due to the intertwining and interconnectedness of religion with cultural issues in their various social, literary, and political branches, we find it a dominant and guiding framework for all actions, statements, and orientations. The religious framework emerges prominently in the poet's poetic text, and its effects become evident in the recipients and receivers of the poetic text. Individuals who feel a religious affiliation subject themselves to religious indoctrination and lean towards it, influencing them whether they are creators in their poetic texts or critics and recipients of the text. They may reject or accept it, influenced by this religious authority. The religious recipient exercises the role of scrutiny, evaluation, and guidance in approaching poetic texts.

The research addresses an important topic in the field of inference, which is the referral of disputed matters to the Book of Allah and the Sunnah of His Messenger (peace be upon him). I have clarified its importance, objectives, issues, and hypotheses through two sections. In the first section, I defined dispute and referral both linguistically and terminologically, then mentioned related terms to referral, and formulated a definition of jurisprudential referral, identifying who the disputants are and who has the right to refer. In the second section, I outlined the general approaches to referring to the Book and the Sunnah, clarifying each method with an applied example. Additionally, I highlighted the shortcomings that may occur when the necessary conditions for referral to the Book and the Sunnah are lacking, and explained the misconceived methods that might be mistakenly thought to be part of the referral process.

This research addresses an important contemporary issue that has captured global public opinion and driven efforts to find successful solutions for future generations, namely the issue of sustainable development and its impact on the environment. It explores how Islamic law provides mechanisms to protect the environment on land, sea, and air. Despite the modernity of the concept of sustainable development, a deeper examination of Islamic texts reveals that Islamic Sharia has advocated for this very idea in a more profound manner than the United Nations' resolutions on sustainable development. These resolutions emphasize the need to improve the living conditions of every individual in society, develop production methods, and manage them in ways that do not deplete natural resources. This is to ensure that the planet is not overburdened and that future generations are not deprived of these resources, meaning meeting the needs of the current generation without wasting or depleting the rights of future generations and without over-exploitation of the remaining natural resources on Earth. This same principle is advocated by the Quran and the Sunnah. In this research, we will demonstrate this principle through selected examples with a comparative jurisprudential study between ancient and contemporary scholars of the Islamic nation.

Water is one of the greatest blessings bestowed upon humanity; life depends on it. It is the foundation of civilization, progress, the backbone of the economy, and the source of prosperity. Therefore, it is incumbent upon humanity to recognize the greatness of this blessing and to avoid waste and extravagance in its use. This importance of water is not limited to human beings but extends to all creatures as well. Despite the advancements in science and technology, humanity cannot find a substitute for water, even though substitutes have been found for many other necessities of life. In our research, we will outline some of the general Islamic concepts and principles regarding water in terms of its reality, ownership, and the Islamic ethics of dealing with it. These are issues that Islam has addressed through its prescribed etiquettes, rules, and regulations for the preservation of water and the rationalization of its consumption. Preserving water means preserving life in its various forms. We will find that these same ethics are now being adopted by contemporary global thought, both as individual behavior and as administrative and legislative principles for managing water resources.

This research investigates general linguistic terms that express concepts encompassed by those terms. It became apparent that there were issues arising with these terms, which we addressed through the "Dictionary of Language and Linguistics" authored by Hart and Stork. This work had the privilege of raising these issues and commenting on them based on the insights of linguistic reformers, in hopes that it would help resolve dilemmas and produce outcomes in the field of knowledge and the realm of aspirations.

The study addressed the investigation of the spoken and the intended, especially as it is a common principle for understanding texts among jurists and scholars of Quranic sciences. It reviewed how it is studied by scholars of both disciplines, when they agree and when they differ, as well as its impact on understanding the Quranic text and determining the legal rulings. The study also presented examples of its application by exegetes, illustrating how it influences their interpretation and particularly its effect on guiding the text, especially in the case of Imam Al-Razi.

The research addressed the efforts of Iraqi scholars in morphological criticism of some Arabic lexicons and highlighted the most significant misconceptions made by lexicographers. The study took upon itself the task of examining these criticisms, evaluating them, and distinguishing between the correct and incorrect ones, while also acknowledging the most common misconceptions made by researchers during their corrections.Keywords: Morphological Critique, Lexicological Studies, Iraqi

Given the significant role and prominent place that moderation holds among Muslim communities, and in light of the growing global call for tolerance between religions, individuals, and nations, I am convinced of the importance and urgent need for this research. Therefore, I have decided to present a study on the topic of moderation and the rulings on excommunication in Islamic law, relying on Quranic texts, prophetic hadiths, and various other sources, due to the importance of moderation in fostering coexistence, societal security, rejecting sectarianism, and eliminating the scourge of excommunication that has devastated Muslim communities. I have divided this research into three chapters, each containing several sections, following the introduction, and concluded with a summary, Chapter One: The concept of moderation in language and terminology, which contains two sections. Chapter Two: Islam between fanaticism, extremism, and excommunication, which also contains two sections, Chapter Three: The rulings on excommunication in Islam, which contains one section. This is the effort of one with limited capacity. If there is any correctness in it, it is by the grace and generosity of Almighty Allah.

This research consists of two sections. The first section is characterized by the specification of meaning, and the specification of meaning means what words were general and then were allocated to a narrower meaning than it was of generality and comprehensiveness. This often occurs in words that are used in some sciences and specializations, the most important of which are the words Which were used in Islamic law, and the terms used by other sciences of all kinds. As for generalizing the meaning, it differs from the first, and is even the opposite. Here the word is specific to a specific concept, and then it is used in multiple concepts that are more general and comprehensive than the word was.

1. Al-Idini is the scholar, interpreter, hadith scholar, and mufti: the scholar of Muhammad Hamza.2. He was famous, may God have mercy on him, for Kozel Hisari, known as Amir Zadeh al-Hanafi al-Mufti, and Kozelji: diminutive of Kozel, meaning beautiful.3. Al-Aydını: named after the Turkish city and state of Aydın.4. Al-Ideni was subjected to historical injustice in terms of the lack of sources that show us his biography and his scientific and life path.5. Imam Al-Aydini had a great reputation for writing. He was skilled in writing treatises on many sciences, such as jurisprudence, principles, doctrine, interpretation, and others.6. I found two handwritten copies of this manuscript, which are described as follows: The first copy: preserved in the Kayseri Rashid Library, in Turkey, number (3525) under the title of a treatise on proving retribution and fulfillment of rights.7. The second copy: A copy in the Asaad Effendi Library in Turkey, No. (4006), under the title: Proving retaliation and fulfilling rights.8. The copies were distinguished by beautiful, clear and legible handwriting.9. This manuscript is distinguished by the quality of the handwriting, as it was written in a beautiful Naskh script. It is also distinguished by the almost perfect correspondence between them, the lack of omissions, and the lack of spelling errors.”

This research highlights a hadith compilation by one of the scholars from Harran, Imam Al-Hafidh Abu Arubah Al-Harrani (d. 318 AH). He gathered therein hadiths from Al-Jazariyyin, totaling 127 hadiths and narrations. The majority of these were transmitted through Muhammad bin Suleiman bin Abi Dawood and Ma'qal bin Ubaydullah, except for eight hadiths which were transmitted through other sources. This compilation contains numerous narrations that the researcher found exclusively in this wor.

Our research presents a study of one of the authentic hadiths of the Prophet Muhammad (BPUH) and its related faith aspects. At the conclusion of the study, the researcher arrived at a set of results summarized as follows: Islamic faith is characterized by diversity and comprehensiveness, similar to other Islamic disiplines such as jurisprudence, principles of jurisprudence, hadith, and the terminology of hadith. The sources of Islamic faith are solely two: the Holy Qur'an and the purified Sunnah of the Prophet. Scholars have different perspectives on the concept of innate nature, all aiming for a complete understanding of its meaning. The researcher concluded that the intended meaning of innate nature is the complete readiness and full preparedness to accept Islam. Being born upon the innate nature does not necessitate that humans believe in Islam at birth, as we come into this world knowing nothing. Innate nature implies purity of heart and the inclination towards truth and its acceptance. Accountability applies to those who have received the message of Islam. As for those who have not received the message or are in a similar position, they are not held accountable. The chosen opinion regarding the children of polytheists and those in similar situations, such as people who lived in periods without prophets and the mentally ill, is that they will be tested in the hereafter. Their test will involve being commanded to enter a fire; those who enter it will find it cool and peaceful, while those who do not enter it will enter Hell, similar to someone who received a messenger from Allah in the world and rejected him. The obedience of the former and their entry into Paradise, and the disobedience of the latter and their entry into Hell, do not fall outside the pre-eternal knowledge of Allah.

The interaction between modern scientific techniques and the development of agricultural and animal production in Islamic jurisprudence constitutes a vital topic, especially in light of the urgent need for improvement and increase in production in these two vital sectors. Islam emphasizes the importance of integrating these technologies within a framework that aligns with Islamic law and religious values, while acknowledging that maintaining a balance between technological advancement and Islamic principles poses a significant challenge. This underscores the importance of agriculture and animal production in Islam and the necessity to enhance them, making the study in this field of religious and social significance.

Indeed, the knowledge of jurisprudence (fiqh) is one of the most impactful religious sciences on people's lives and is closely connected to their reality. It is the sdisipline that regulates the relationship between human beings and their Lord, Almighty Allah, and their relationship with their fellow Muslims and others. Through fiqh, a Muslim distinguishes between the lawful and the unlawful, between worship and customary practices, and between right and wrong. All actions of the accountable individuals are related to fiqh, whether they are acts of worship or customs. Therefore, the scholars of Islam, both early and contemporary, have exerted great efforts in serving the religion of Allah through understanding and practicing fiqh, dedicating their lives to the service of the religion of Allah. They authored numerous works in this field, whether extensive or concise, and also composed poetic compositions to facilitate our learning and understanding, each according to their capacity and capabilities. By memorizing these works, the religion is preserved for us.One of those who delved deeply into this field and had a significant share in it was our eminent scholar Yusuf Al-Kasab Al-Ghazi. He compiled a collection of treatises covering various religious disciplines, including fiqh, jurisprudential principles, and principles of religion. I focused on one part of his treatises, in which he authored a beneficial treatise regarding the ruling on performing prayers in the Mosque of the Messenger of Allah (BPUH) and the multiplied rewards for those who pray therein.

The research aims to collect the narrations contained in the Hadith: “Two cursed voices in this world and the afterlife: a flute when a blessing occurs, and a ringtone in a calamity.” The study aims as well at authenticating, studying, and judging these narrations. The researcher used inductive and analytical methods and reached several results, including:- The narrations of this Hadith amounted to three narrations that came from three of the Companions, none of which was found in the six books of Hadith, except for the Hadith narrated by jaber bin abdallh which was reported by al-Tirmidhi and the researcher made it a witness to the Hadith of the chapter.- It appeared that all these narrations have critics differing in their opinion, whether they are corrected or weakened.- The authentication of this Hadith by some scholars has resulted in a jurisprudential ruling in which a dispute arose between ancient and modern scholars. It is to be known that this research is not the place for discussing it.

This study aimed to explore the concept of the awaited Christ in the Abrahamic religions and the evolution of this concept throughout Jewish, Christian, and Islamic history. It also examined the views of religious sects and denominations regarding the awaited Christ in the Abrahamic religions, such as the Jewish sects' views on the awaited Christ from the beginning of Judaism until the emergence of Islam. These sects include the Samaritans, Pharisees (Rabbis), Sadducees, Zealots (Sicarii), Essenes (Qumran Community), and it illustrated how their belief in the awaited Christ was greatly influenced by the events they experienced, with their attachment to it increasing as their persecution intensified.

Lord, through reading, listening, learning, teaching, practicing, and reflecting upon it. Its misery is linked to its distance from the Book of its Lord and turning away from it. Listening to the Quran is established by the evidence from the Quran and Sunnah and was practiced by the righteous predecessors of the nation. There are great etiquettes for listening to the Quran that the listener must adhere to and embody both outwardly and inwardly, such as the obligation to listen attentively, sincerity, reverence for the speaker and the speech, presence and humility of the heart, tears from the eyes, and more. Additionally, the listener must adhere to the highest ranks of listening, which is the listening of response and acceptance, the listening of understanding and contemplation. The greater the adherence to the etiquettes of listening and the more complete the rank of listening, the greater and more profound the effect on the listeners, increasing their faith and guidance, and purifying and rectifying their hearts.Keywords: Qur'an listening, etiquette, ranks.