Journal of Tikrit University for Humanities

The letter of Sheikh al-Islam Yahya Effendi, known as Minqari Zadeh (d. 1088 AH), clarifies a joke that Sheikh Ali al-Qari (may Allah have mercy on him) referred to in his book The Precious Guard fi Sharh al-Husn al-Husayn by Imam al-Jazi, may Allah have mercy on him, when explaining the hadith of the Prophet, may Allah bless him and grant him peace:((There will come out of the Fire who says there is no god but Allah and in his heart is the weight of a grain of goodness A grain of goodness weighs in. And from the Fire will emerge whoever says, “There is no god but Allah, and in his heart is an atom’s weight of goodness.”). It's a joke related to the word "to come out." In this hadith, which was mentioned in the active voice and in the passive voice, the scholar Al-Qari, may Allah have mercy on him, favored the narration in the passive voice and said: (There is a wonderful joke in it that only those with noble understandings can understand). So, the scholar Al-Manqari Zadeh devoted himself to explaining this joke from three aspects, which were the topic on which this study revolves.

The research revolves around collecting the hadiths narrated by Imam Al-Bazzar and whose chain of narration was judged by Imam Al-Haythami to be good, as it reached (10) hadiths. An explanation of the two Imams al-Bazzar and al-Haythami, in terms of name, lineage, nickname, and surname, in the first section, and I contented myself with that due to the abundance of what was written about their lives, for fear of prolongation. The method of studying the hadiths in the second section was that we first cite the narration from Imam al-Haythami, with a mention of his ruling on it, and we append the narration of Imam al-Bazzar afterwards. With its entire chain of narration, then we study the narrators of the chain of narration of the hadith one by one after another according to Imam Al-Bazzar, then we judge the chain of narration through that study, to see the extent to which Imam Al-Haythami agrees with his ruling on it, while mentioning the rulings of the scholars on the hadith. If his ruling agrees, we are satisfied with that, and if it is contrary to the fact that the chain of narration was weak after studying, we bring evidence to strengthen it. The paper ends with a conclusion which includes the results of the study.

The research is based on the study of the words of Jarh and Tadeel by Al-Hafiz Ibn Hajar contained in this book, as it is one of the manuscript books which was published without investigation. The research presented a study of Al-Hafiz Ibn Hajar’s life in terms of his name, lineage, surname, birth and death. The study is limited to these matters due to the large number of books on his personal and scientific life. People’s sayings of the studied narrator were collected to explain whether he agreed with them in what he said or disagreed, and to explain what is most likely in the case of that narrator. This research is divided into three sections. The first section is concerned with Al-Hafiz Ibn Hajar’s life. The second is about the words of defamation and their study. The third handles the words about modification and their study. The last part of the study is the conclusion which includes the findings of the study.

Theology is the noblest and most revered of sciences, as an individual's faith is built upon correct doctrine. The study of religious principles forms the foundation of all sciences, dealing with the divine, prophetic revelations, and unseen entities. This discipline relies on rational and textual evidence. This research comprises an introduction, three sections, and a conclusion. The introduction defines intercession linguistically and terminologically. Section one addresses intercession in Islamic theology and scholars' perspectives. Section two introduces intercession in philosophical, Kharijite, and Mu'tazilite thought. Section three includes types and categories of intercession. The conclusion highlights key findings, followed by a list of primary sources and references.

The science of belief is the most noble of all sciences. The honor of knowledge is equal to the honor of its subject, and there is no science more honorable than the science of belief because it relates to the most honorable entity, which is Allah and the topics of the science of belief are many, and according to theologians, they have aspects represented by divine things, prophecies, and audiophiles. These topics have occupied thinkers in the past and present, due to their importance in human life, because they represent the relationship between man and his creator. One of these important aspects of belief is the aural matters, because the human mind cannot comprehend them, no one knows the truth of the unseen things except Allah Almighty, so it occupied many scholars. They worked hard to prove and defend it. Among the unseen things is (the scale) by which man’s deeds will be weighed on the Day of Resurrection. The importance of the topic of the study is that it relates to something unseen, but it is real and we will witness it in the Day of Resurrection.
This paper is divided into an introduction and two sections. The first section is entitled Al-Mizan. It addresses the linguistic and terminology of the major con0cepts of the study. The second section includes scholars’ opinions of the subject.

This study addresses the issue of weak religious awareness among today’s youth on social media. It highlights certain platforms that contribute to the spread of false and misleading posts and news that distort religious beliefs in the minds of young people. The study aims to correct the trajectory of religious awareness among them by demonstrating the negative impact of these platforms and emphasizing the proper use of social media to serve Islamic values. It also seeks to alert readers that not all information shared on these platforms is accurate and reliable, stressing the importance of verifying content through original sources to prevent the spread of misconceptions and myths. The study concludes a set of findings and recommendations related to various aspects of shaping religious awareness among youth, which can be implemented to correct their understanding and prevent them from being misled by false posts and news.

The science of recitations was the first knowledge that the noble Companions received from the Messenger of Allah (may Allah bless him and grant him peace). They learned it directly from the prophet and they used to recite it in seven letters. Paying attention to the Noble Qur’an is an honor that Muslims strive for and a requirement sought by working scholars, in which competitors compete. The honorable Companions (may Allah be pleased with them) exerted their utmost efforts in transmitting this book as they received it from the mouth of the Prophet (may God bless him and grant him peace), and they memorized it and perfected its readings, and it was transmitted from them generation after generation. The science of recitations spread with the spread of Islamic conquests, to the point where people disagreed about it, so it became necessary to address this disagreement, and the need became urgent for a science that distinguished the authentic and frequent ones from the abnormal and rare ones. Abu Ubaid al-Qasim is the first to write down the science of Quranic readings, bin Salam in 224 AH in his book (The Readings), and after him came many scholars who followed his footsteps, may Allah Almighty have mercy on them. It is well known among the later scholars, especially among the scholars of jurisprudence, that the recitations are divided into two types: frequent and odd, but Imam al-Balqini divided them into three: frequent, odd, and odd. Mutawatir: which is what was narrated by a group, and it is not possible for them to conspire to lie about someone like them to the end of the chain of transmission. Al-Ahād: This is what has an authentic chain of narration, and contradicts the script or the Arabic language, or is not well-known for the aforementioned type, and this type is not read with it, and it should not be believed. The abnormal: it is the one whose chain of transmission is not authentic, so the evidence for it is based on knowledge of Arab speech and its standards of grammar, rhetoric, morphology, and semantics. The reading of Ibn Muhaisn (may Allah Almighty have mercy on him) was famous for his two narrations Al-Bazi, who is one of the narrators of Imam Ibn Katheer Al-Makki, and Ibn Shanbudh. His reading did not differ greatly from the reading of the audience, but rather in terms of vocabulary.

This research is an examination of one of the doubts raised by the enemies of Islam in contemporary times, attempting to undermine the Qur'an and tarnish its sanctity in the eyes of Muslims. The Qur'an, as the primary source of Islamic legislation and the miracle of the prophet and, has always served as evidence of the truth of his prophethood and his eternal message. This study provides a response to these skeptics through the Qur'an, the Sunnah, and logical evidence.

The present study encompasses two main topics. The first one revolves around the divine legislation and the purified Sunnah, and their relationship with the educational upbringing of Muslims, as well as how they can coexist and interact with others. The second topic focuses on the educational values that are inherent in human nature, particularly in the nature of Muslims, as all discussions of Islamic law tend to emphasize the importance of preserving the innate disposition (fitrah) with which Allah has created humans.The fundamental principles of Islamic law stress the significance of reviving the characteristics that are associated with the relationship between the teacher and the student, as well as the attributes of the teacher and the Almighty Allah of the universe. This includes the call of the prophets, peace be upon them, and the motivations of Muslim and non-Muslim individuals. What concerns us is our Islamic community, which is characterized by its religiosity and its adherence to the principles of Islam. It is observed that the Islamic educational value system is based on the principles of these behaviors and values, which are inherent in human nature, particularly in the nature of Muslims. This system encompasses all aspects of life, happiness, and harmony between social, moral, and political behaviors. Islam has legislated harmony and has encompassed all the aspirations of moral and international progress in Islamic societies, this makes the Islamic community a leading example for other nations to follow, despite being the subject of envy and malice from its enemies.

Justice and tolerance are considered among the most important pillars and principles of Islam. The Holy Quran mentions the issue of justice in several verses, where Allah commands justice, tolerance, and kindness, and forbids immorality and wrongdoing. The Sunnah of the Prophet also shares this focus with the Quran. Our topic addresses the issue of justice and tolerance from an Islamic perspective, as the Quran is a religion of justice, and the morals of our Prophet are entirely Quranic. The Islamic concept encompasses several notions, including forgiveness, tolerance, justice, pardoning the offender, avoiding oppression, patience in the face of harm, and seeking reward from Allah Almighty. Quranic texts and prophetic traditions have affirmed these concepts, establishing the pillars of a righteous Muslim society based on virtues and good characteristics.The importance of tolerance and justice is not limited to societies alone but also holds significant importance on the personal level for individuals. Justice is a human ideal that every person aspires to achieve and embody in society, as Islam has worked to establish and reinforce the values of justice among people.This paper is divided into an introduction, three sections, and a conclusion. The first section discusses the definition and essence of justice. The second section defines and explains tolerance. The third section examines justice and tolerance from an Islamic perspective.

The study of Quranic recitations is one of the most significant sciences due to its connection with the greatest book, the Holy Quran, which is free from any falsehood, both from before it and behind it. This association dates back to the revelation of the Quran to our Prophet Muhammad (peace be upon him) through the angel Gabriel (peace be upon him). Subsequently, these recitations were transmitted to the companions (Sahabah) of the Prophet, may Allah be pleased with them, then to the followers (Tabi‘in), and subsequently to the followers of the followers (Tabi‘ al-Tabi‘in), ultimately reaching the scholars of recitation.
These recitations are closely linked to Arabic, as they are derived from the same linguistic framework in which the Quran was revealed. Therefore, this research aims to elucidate the nature of this relationship, examining the linguistic and grammatical aspects employed by the Arabs in their dialects historically and contrasting them with the diverse recitations presented in the Quran. The study seeks to describe the linguistic phenomena prevalent among various tribes and to validate their citation in linguistic dictionaries.

Through research, it is found that there is no conflict between the two archaeological trends, and the miraculous trend, which links the verse to modern scientific discoveries and the interpretive diversity of the verse and highlighting the spiritual significance and scientific depth and highlighting the miraculous aspect related to the cosmic nature and the interaction between science and religion is a point of convergence, which opens new horizons for understanding religious texts in the light of modern science. The research promotes dialogue between these two aspects and shows that the Qur'anic text can be a source of scientific inspiration without conflicting with interpretations. The other and highlighting the importance of enhancing the understanding of the middle in light of the discrepancy between the interpretive trends without sacrificing any of them, and that Surat An-Naml has many miracles such as the miracle of our master Solomon, peace be upon him.

The research includes a study of the places of Quranic readings mentioned by both Imam Al-Zamakhshari in his interpretation "Al-Kashaf" and Imam Al-Nasafi in his interpretation "Madarik Al-Tanzil," specifically in Surah Ibrahim. Both Al-Zamakhshari and Al-Nasafi are considered knowledgeable scholars well-versed in various sciences, including Quranic readings. The study addresses the instances they commented on, detailing the readings, whether they are correct or anomalous. Notably, Al-Zamakhshari often did not attribute the readings to their reciters in most cases, whereas Al-Nasafi typically did. Additionally, Al-Zamakhshari often presents readings as anomalous in his interpretation, while Al-Nasafi predominantly presents them as correct. This analysis is based on established books of readings and the opinions of prominent scholars in the field, such as Imam Al-Dani, Ibn Al-Jazari, Al-Shatibi, and others. It emphasizes that correct readings are a Sunna based on transmission and verbal communication, not merely on personal opinion and reasoning.

The research is divided into an introduction, three sections, and a conclusion. The first section is titled "Defining Social Cohesion". The second section, titled "The Importance of Social Cohesion", encompasses the following sections:
1. Preservation of individual lives
2. Psychological stability and balance
3. Preservation of faith
The third section, titled "Means of Achieving Social Cohesion", includes the following sections:
1. Working towards the realization of societal interests
2. Achieving national unity
3. Opening windows of dialogue
4. Correcting misconceptions perpetuated by the media
5. Promoting a culture of tolerance
The conclusion follows, highlighting the most significant results aimed at achieving social cohesion

The principle of "no harm, no harm" is one of the major principles of jurisprudence, and the most influential in Islamic rulings. Abu Dawood said: “Jurisprudence revolves around five hadiths, including the saying of the Prophet (peace and blessings of Allah be upon him): ‘There should be neither harm nor reciprocating harm’. This rule contains an innumerable amount of jurisprudence, and perhaps it includes half of it, as rulings are either for bringing benefits or for repelling harm, so it includes repelling the five necessities, which are: preserving religion, life, lineage, wealth, and honour”. The study consisted of an introduction which contains defined the rule and its importance, a second section on the evidence for the rule, its conditions, and the rules branching off from it, and a third section on the applications of the rule and the exceptions to the rule.
And a conclusion that includes the most important findings of the researcher.
And may God’s prayers and peace be upon our master Muhammad, his family, and his companions.

Islamic law is a complete, comprehensive, divine law. It has its sources from which rulings are derived. One of the sources of consensus legislation is the Sunnah of the Prophet Muhammad (peace be upon him). Sunnah is meant by the hadiths of the Prophet, and when we read the hadiths of the Prophet, we want to understand what the legislator means by it, so we must go back to what the scholars say about it, to know the specific from the general. This research, came across a hadith from which many rulings can be derived.
This study examines three rulings showing their details and the scholars’ sayings about them. The explanation of this hadith was based on the scholars’ analyses. It is worthy to mention that this hadith was narrated by Imam Al-Bukhari in his Sahih.

This research is divided into two sections. The first section identifies the obligatory ruling and the positive ruling and the difference between them in terms of commands, prohibitions and obligation. The second section, it deals with six demands that show Imam Al-Alusi’s attitude towards them with jurisprudential applications. The first demand deals with the obligatory, the second demand with the recommended, the third demand with the forbidden, the fourth demand with the disliked, the fifth demand with the permissible, and the sixth demand with the jurisprudential applications through the interpretation of Imam Al-Alusi (may Allah have mercy on him). The last part of the study is the conclusion which includes the important results and recommendations.

The Hanafi school is rich in jurisprudential opinions, especially in hypothetical jurisprudence and analogy, which resulted in multiple opinions on a single issue. This is due to the methodology followed by Imam Abu Hanifa, as he presented the issue to his companions and students in his council, which consisted of forty jurists. One of the most important things that should be considered from their opinions is what the two companions agreed upon and disagreed with their imam, because their opinion has an impact on the school. The study addresses on of the issues from the book of Zakat as an example of what they agreed and disagreed upon with their imam.

This research aims to address the question of whether the philosophy of Islamic law is merely a theoretical exploration of the virtues, advantages, and wisdom of Islamic legislation, or if it represents a universal spirit within the law that seeks to achieve objectives and purposes that can be actualized in constructing a comprehensive vision with implications for human actions and their outcomes, ultimately fulfilling the purpose of human existence. This exploration is based on the intellectual contributions of the eminent scholar Mustafa al-Zalmi (may Allah have mercy on him) regarding the philosophy of Islamic legislation and its objectives.
The Islamic Ummah, for which Allah Almighty has ordained ease and expansiveness, has been blessed with the guidance of esteemed scholars and jurists, chosen to distinguish the authentic from the inauthentic and to differentiate the sound from the unsound.
Thus, both the prophetic tradition and the philosophy of Islamic legislation remain preserved and protected from distortion and forgery. In this way, Allah Almighty has safeguarded the sources of legislation after His concise and exalted words, employing trustworthy and just scholars to serve and preserve the noble Sharia, elucidating the objectives and purposes found within the pure Sunnah and Islamic law. Among these scholars is the esteemed Imam Mustafa al-Zalmi (who dedicated himself to the Sunnah of the Messenger of Allah.

The phenomenon of the rise in divorce rates has become a concern that haunts many societies, particularly due to the misuse of divorce by some individuals who fail to establish a minimum level of understanding between themselves. This has led to the severing of bonds of affection and solidarity, making married life impossible. In some cases, divorce has been utilized in a manner contrary to its intended legislative purpose, a situation exacerbated by ignorance of the wisdom behind the legitimacy of marriage and its objectives, as well as a lack of awareness concerning marital rights. Moreover, there is a shortsightedness in recognizing the implications of divorce. Consequently, divorce has emerged as a dangerous social phenomenon in many societies, evidenced by the disintegration of families. This is often attributed to a deviation from the principles outlined in the Book of Allah Almighty concerning married life.

Extremism and radicalism in religion are among the destructive phenomena that have emerged in contemporary societies in various forms. These issues pose some of the gravest threats within the Islamic context, necessitating in-depth study and scholarly writing.
This study aims to elucidate and affirm the influence of the Qur'an and the Sunnah in fostering love for and protection of one's homeland, as well as rejecting ideologies that advocate for any form of extremism.
The study argues that concepts of extremism and radicalism have no roots in the history of Islam and its adherents. Additionally, it examines the terms "terrorism" and "extremism," emphasizing that Islam is a religion of peace, mercy, love, brotherhood, and tolerance.

The research dealt with the fundamentalist opinions of Imam Al-Suyuti in his book Sharh Al-Kawkab Al-Sati’, the collection of collections of mosques, selected examples from the study of the news of the Prophet (peace and blessings be upon him). Imam Al-Suyuti is skilled in the science of jurisprudence, and I have never found a study that dealt with his opinions. The importance of the research lies in its connection to the science of jurisprudence. Jurisprudence, and its connection to the Sunnah of the Prophet (may God bless him and grant him peace) from the reports received from the Mutawatir, Al-Mustafid and Khabar Al-Ahad, and its connection to a book of utmost importance in the science of the principles of jurispru…

Ibn Hibban is considered one of the scholars who have been the subject of much controversy. Some scholars described him as strict, while others described him as lenient. For this reason, he was described as the “Philosopher of the Hadith Scholars.” Even though his book, Al-Taqasim wa Al-Anwa’, did not include it in the chapters or the Musnads, many of his terms were not understood, and some of them may have described him as inaccurate. In research sheds light on a term that he mentioned a lot in his book Al-Thiqat, which is “perhaps he made a mistake.” He mentioned this term eighty-nine times, and to compare this term with the rulings of Ibn Hajar in Al-Taqreeb, since Ibn Hajar was one of the later scholars who collected the rulings of the earlier scholars and extracted his ruling on them, so that the meaning of this term in Ibn Hibban and what is similar to it in Ibn Hajar would become clear to us. It appeared that approximately seventy narrators are of the level of truthful and there is nothing wrong with him, and trustworthy is the one who makes mistakes. There are a few narrators that Ibn Hajar said were trustworthy, and they are narrators who controlled their narrations, but there was some error in their narrations. There are six narrators that Ibn Hajar called weak, and when searching and following up on the scholars’ statements are close to being weak, and there are specific reasons for their weakness.

This research examines the life and works of Imam Al-Hafiz Abu Al-Hassan Al-Daraqutni, who is regarded as one of the most prominent figures in the fields of hadith criticism, defect analysis, and modification. Al-Daraqutni held a distinguished position among scholars and was renowned for his fairness and scientific integrity. He articulated his critical opinions in a rigorous academic style while respecting the views of others. His contributions extended beyond hadith science to encompass jurisprudence, interpretation, and the sciences of the Qur\'an. Many scholars who followed him were influenced by his methodologies and works, which allowed his impact to endure for centuries. Ibn Al-Jazari described him as an Imam, Hafiz, and one of the trustworthy scholars, while Ibn Taghri Bardi praised him as a renowned Hafiz and author of significant texts. Al-Khatib Al-Baghdadi affirmed that he was unparalleled in his time regarding hadith science and knowledge of defects and the conditions of narrators, commending his honesty, trustworthiness, and sound beliefs. This study is divided into an introduction, two sections, and a conclusion. The first section addresses Al-Daraqutni\'s personal and scholarly life, including his birth, upbringing, and scientific achievements, which encompass the sciences of hadith. In the second section, the study focuses on analyzing and studying the narrators whom Al-Daraqutni described with the phrase \"and others are more reliable than him, referring to ten individuals. In preparing this section, the paper relied on several major sources, including \"Al-Jarh wa Al-Ta\'dil\" by Ibn Abi Hatim, \"Tarikh Baghdad\" by Al-Khatib Al-Baghdadi, \"Siyar A\'lam Al-Nubala\" by Al-Dhahabi, and both \"Al-Ilal\" and \"Al-Sunan\" by Al-Daraqutni himself, as well as various other texts from ancient scholars.

The research addresses the issue of the relationship between the word and the meaning in Arabic rhetoric, as it confirms that the system is not limited to the arrangement of words only, but also includes the organization of meanings and coordination of connotations. It explains that people's differences in their appreciation of speech are due to their ability to perceive this system.
The research discusses the opinions of rhetoricians about the priority of the word or the meaning, as some of them see that the word is the most important, while others go to the equality of the two in value. The researcher cites the sayings of Ibn Tabataba, who believes that speech without meaning is like a body without a soul. He also explains that the context plays an important role in determining the meaning of words, so that each word must be consistent with the context in which it appears.
The research cites Quranic verses as evidence of the harmony of the conclusion of the verses with their context, indicating that the Holy Quran provides new visions for addressing intellectual, social and psychological issues. It also explains the role of justice in legal texts, such as the command to establish justice even if it is against oneself or relatives.
The research concludes that achieving correct eloquence lies in the balance between the word and the meaning, taking into account the context and human values

Contracts and financial transactions are closely related to human life. These contracts and financial transactions have existed since ancient times. As a result of the difference in their forms and images, they required further study and refinement, which we addressed in this research. The study addressed the concept of service fees, the jurisprudential graduation of service fees, as well as related terms, addressing the statements of contemporary jurists on the issue of service fees, and concluded it with the most preponderant statement on the issue of service fees. The study concluded with a set of results and recommendations.

This paper aimed to shed light on the importance of pre-Islamic poetry and its explanations in the linguistic interpretation of the Book of Allah Almighty. The researcher adopted the analytical method. The study contains an introduction in which includes the reason for choosing the topic, the plan followed in the research, and the methodology. The researcher addressed the importance of the Arabic language for understanding the Holy Quran, the life of Imru' al-Qais in brief, his poetic status, the Mu'allaqat and their explanations, then he chose applied models from the explanations of Imru' al-Qais' Mu'allaqat according to the four linguistic levels: the lexical level, the morphological level, the syntactic level, and the rhetorical level. The researcher relied on linguistic books of the various levels mentioned above, and on the sayings of the great interpreters. The study presents an account of the importance of Arabic, especially pre-Islamic poetry with its explanations for interpreting the Holy Qur'an. The researcher concluded that the more the interpreter of the Qur'an has knowledge of the Arabic, the closer he is to understanding the Holy Verses.