Research and Islamic Studies Journal

Throughout history, women's issues, like all aspects of life, have been subject to shifts and fluctuations dictated by the realities of existence. Protecting women is a legitimate right, and they must be safeguarded. Men are obligated to uphold this right by respecting the protections established in the Qur’an and Sunnah. Islam has elevated women by ensuring their care from birth to maturity, granting them respect and full rights. However, some societies exhibit violence and oppression toward women, stemming from ignorance and customs—not from the noble Sharia, which has always upheld women’s dignity and protected their well-being. The Prophetic Hadiths emphasize shielding women from severe physical harm and all forms of marital abuse. This research centers on understanding and analyzing the Hadiths related to protecting women from violence, examining their authenticity and jurisprudential implications. The study aims to highlight Islam’s approach—rooted in justice and mercy—in dealing with women, correcting misconceptions, and affirming legitimate marital rights. This contributes to fostering a family environment based on affection and mutual respect, in accordance with the guidance of the Prophet (ﷺ). The research employs an inductive methodology to compile and authenticate Hadiths, a critical approach to evaluate their chains of narration, and an analytical-deductive method to derive scholarly and jurisprudential insights. The paper is structured into an introduction, two main sections, and a conclusion: Section One: Hadiths on protecting women from severe beating.
Section Two: The jurisprudential analysis of Hadiths advocating women’s protection from severe beating.

I divided this topic into four main topics, analyzing the verses of Surat Al-Isra in a rhetorical analysis, relying on the well-regarded books of interpretation. I did not explain all of the rhetorical and other semantic meanings mentioned in the Surah, but rather I tried to identify four rhetorical methods of speech that were mentioned in Surat Al-Isra. Deriving from it some types of speeches, my research relied on the following opening words: the command style in the

Kindness to people is one of the best acts of worship and a noble means of drawing closer to Allah. Through it, love grows, harmony and affection increase, bonds of brotherhood are strengthened, and a spirit of cooperation, solidarity, and unity spreads among members of society. For this reason, it is considered part of righteousness, which Allah has commanded and encouraged cooperation upon. However, materialistic dealings and personal interests have come to dominate most aspects of life, making the need for kindness—expressed through generosity, benevolence, giving, and selflessness—more essential than ever. Due to its significance and far-reaching benefits, a benevolent person reaps valuable rewards and effects that contribute to individual and societal development, fostering coexistence, social cohesion, and good relations with others, regardless of their sects or ethnicities."

The jurisprudence of Islamic political law is one of the most important branches of Islamic jurisprudence due to its connection with all aspects of fiqh and its close relationship with both the general and specific objectives of Islamic legislation. Politics serves as the foundation for guiding the nation toward achieving its worldly and religious interests.These rulings—referred to by scholars at times as \"governmental rulings,\" \"rules of leadership,\" or \"Islamic political law\"—require study and thorough examination to distinguish between what is based on explicit religious texts and what is derived from scholarly interpretation. Additionally, scholarly interpretations must be analyzed to determine which are rooted in textual evidence, which are based on custom or public interest, and which pertain to new developments and contemporary issues. This process also clarifies which matters allow for differences of opinion and which do not. For this reason, Islam is a comprehensive religion in which politics is intrinsically linked to faith.

This research addresses the phenomenon of psychological alienation in Al-Khansa\'s poetry، through an analysis of her poetic experience in mourning her brother Sakhr. The research relies on the psychological approach to understand the impact of loss and deep grief in shaping her poetic discourse. The research discusses the concept of psychological alienation، its causes، types، and manifestations، highlighting its reflection in Al-Khansa\'s poetry، through emotional، temporal، spatial، and social alienation. It also presents an in-depth analysis of a number of selected verses، extracting the psychological connotations that embody her inner suffering. The research indicates that Al-Khansa\' was not merely a poet of mourning، but rather a literary model that reflects the experience of psychological alienation in ancient Arabic poetry.

Zakat is a sacred Islamic duty and the third pillar of Islam, which God Almighty has imposed on His servants according to conditions specified by the Islamic religion. Zakat constitutes a source of funding in addition to being an act of worship. It is one of the most important acts of worship that has a purely financial nature. Therefore, its dual role comes as an act of worship and a tool for developing the Islamic economy and treating the imbalance and complex problems that human societies are exposed to in the distribution of wealth and income. Knowing the extent of the impact of this important, regular and abundant tool that has no equal in both the positive economies and those far from the reality that Muslims live, and the extent of its effectiveness and contribution to finding a solution to all the social and economic problems that our society suffers from, if this system is used in the correct manner and in accordance with Islamic law. Zakat is considered the pillar of Islamic financial policy, and it came to fight and eliminate hoarding, encourage growth and investment, and fight poverty by creating productive projects for employment and providing all basic needs. Zakat also contributes to the process of distributing income among members of society because collecting zakat in the correct way and distributing it according to Islamic law leads to a clear increase in consumption expenditures, which makes it a powerful tool for eradicating poverty by creating job opportunities for individuals. Zakat is also considered an effective and important tool for redistributing income by expanding the ownership base by increasing the number of producers and owners. The more producers and owners there are, the more the amount of zakat will increase in the coming years.

The idea of conflict has not been absent from poetry, as it addresses the human experience with all its varying and changing situations. Despite the political, social, and even religious setbacks that poetry has encountered, it remains an endeavor to reinterpret reality and concepts in a manner that aligns with the civilizational role of society in all its configurations. The motivation to choose texts from the pre-Islamic and Umayyad periods, examining various sections of the poem under the microscope of "psychological conflicts and their reflection in the text," emphasizes a single truth: that the structure of pre-Islamic and Umayyad society suffered a crisis on psychological, social, and even political levels. This crisis automatically and powerfully influenced the poetic realm, allowing for the expression of societal turmoil; the poet's output becomes a channel for creativity, where they pour their emotions and psychological expressions into the threads of the poem that articulate the poetic experience. It is noteworthy that the phenomenon of conflict is an inherent tendency in human nature. The story of Adam (peace be upon him) represents a clear beginning for manifestations of conflict as a human behavior stemming from self-love. By "psychological conflict," we refer to the innate and mental readiness, which is a type of psychological output that leads to feelings of tension, anxiety, and crisis in various situations. The poet becomes unable to transcend their inner self and, in order to satisfy its needs, resorts to poetry as a means to express their repressed feelings. Poetry thus serves as a broad outlet, while these poetic texts become the malleable material that can be reshaped and reorganized; this occurs through the other side of the creative process, which is the audience, whose role embodies contemplation, interpretation, and reading between the lines.

The concept of love poetry in Arabic literature crystallized around the admiration of the poet for the woman, expressing this admiration through sweet and delicate words. Many studies and research have focused on the establishment of the concept of love poetry in two forms: sensual or materialistic love poetry, which focuses on depicting the woman’s appearance and beauty, expressing these physical features with explicit words that highlight the concept of feminine beauty, and the other form, which is chaste or platonic love poetry, describing a transparent relationship that reveals the depths of love based on chastity in communication with women, adhering to principles of noble character and proper conduct.
Since this study focuses on the pre-Islamic era, and considering that the concept of chaste love poetry was not clearly defined in this context according to previous studies—which suggest that this artistic concept became more focused in the Umayyad period—this study will explore this concept through the verses of poets from that time. It will examine how the pre-Islamic man viewed women, how the discourse was framed, and whether this period could be considered the foundation for the subsequent development of chaste love poetry in later periods.

The present research paper entitled: Models of Imam Al-Zajjaj’s Interpretations – May Allah have mercy on him – A doctrinal Study, includes three sections. These sections explained the Imam Al-Zajjaj’s biography – May Allah have mercy on him – in brief. Then, I explained the concepts of interpretation and delegation linguistically and terminologically. Moreover, I interpreted the reason that leads to interpretation, and the meaning of predecessors’ sayings in interpretation, and the difference between the Sunnis and the interpretation of others. Finally, I concluded the present research paper by mentioning some models of the interpretations for Imam Al-Zajjaj - May Allah have mercy on him.

Sharia sciences are among the most important sciences in Islam, as they are considered a primary source of the teachings and directives of the Islamic religion, and form the basic foundation for determining the Sharia rulings and applying them in daily life. They also include the study of the Holy Book (the Holy Quran), the Sunnah of the Prophet, the Noble Hadiths, the Prophet’s biography, jurisprudence, principles, and other branches. In this research,
We review the most important scholars of Iraq and the Hijaz who were distinguished by the sciences of jurisprudence and hadith and the exchange of scientific expertise between the two ancient civilizations.

This study examines the jurisprudential rulings related to the requirement of ritual purity for touching the Qur’an and performing Tawaf (circumambulation of the Kaaba). The research highlights the importance of understanding the conditions that ensure the validity of acts of worship، as the acceptance of any act of worship in Islam depends on its correctness and adherence to the rulings of Shari'ah. Touching the Qur’an and reciting it are considered among the most significant forms of worship، requiring Muslims to be aware of the legal rulings associated with them. Likewise، Tawaf is one of the greatest acts of worship performed at the Sacred House، and its validity depends on meeting specific conditions، including the state of purity. This comparative jurisprudential study aims to clarify the scholarly opinions regarding the requirement of purity for touching the Qur’an and performing Tawaf، highlighting the evidence، differences، and wisdom behind these rulings، to help worshippers perform their rituals in accordance with Islamic law.

Glory be to Him who revealed legislation to encompass all aspects of human life. Does He not know whom He created, while He is the Most Subtle, the All-Aware? Through His wisdom, He has provided what ensures the happiness of all His creation. Among these provisions are the rulings related to marriage, as it is the means of preserving human existence. He has meticulously regulated it to establish a marital relationship filled with affection and mercy between spouses, preventing the neglect of this sacred bond. For this reason, Islamic law has emphasized the will of a woman in the marriage contract and highlighted its significance. Although a woman has the full right to choose her husband, the guardian has the authority to facilitate her marriage in accordance with what he deems beneficial for her. With the increasing voices advocating for absolute freedom for women, some have argued that a woman should have the complete right to officiate her own marriage contract. In response to these rising claims, Islamic law has provided a clear stance. Thus, this research addresses the topic: The Extent of Considering a Woman’s Marital Will in the Marriage Contract and the Ranks of Her Guardians – A Comparative Jurisprudential Study. This study adopts a descriptive analytical approach to collecting relevant scholarly material, aiming to answer the key research question: To what extent do jurists differ regarding a woman's direct involvement in officiating her own marriage contract? The research concludes with a set of findings that provide clear answers to the research questions. It establishes that jurists unanimously agree on the validity of a marriage contract through explicit verbalization or clear gestures indicating marriage or betrothal. However, if the gesture is unclear, it is not permissible. Furthermore, there is a scholarly dispute concerning a woman’s direct role in officiating her marriage contract. The prevailing view is that the guardian should be responsible for officiating the contract rather than the woman herself, as this ensures her protection and upholds the intended legal objectives of marriage.

The book "Al-Mufaṣṣal fī Aḥkām al-Mar’ah wa al-Bayt al-Muslim fī al-Sharīʿah al-Islāmiyyah" by Dr. Abdulkarim Zaydan (may Allah have mercy on him) is a distinguished jurisprudential work, notable for its clear style and comprehensive coverage of various topics, combining valuable insights and rare details. It stands out for its moderation and consideration of people's needs, making it an essential reference for students of Islamic law. This research examines the jurisprudential preferences (tarjīḥāt) presented in the book, particularly in the chapter on Hajj, with the aim of strengthening and refining their presentation while focusing on the author's balanced and facilitative approach to juristic preference. Dr. Zaydan tended to favor opinions that were easier for people to follow, provided they did not contravene Islamic law, while often leaving room for readers to choose the most suitable view for themselves.

However, the author occasionally diverged from his stated methodology by prioritizing opinions that addressed people's frequent concerns and inquiries, even if they were not the strongest in terms of textual evidence. This reflects his flexibility and pragmatic approach to contemporary jurisprudential issues. The research is divided into three main sections: the first explores Dr. Zaydan's academic and professional biography, the second analyzes his methodology of juristic preference in Al-Mufaṣṣal, and the third highlights key jurisprudential issues where he exercised preference.This study provides a critical and analytical perspective on Zaydan's juristic preferences, aiming to elucidate his methodology and assess his adherence to Islamic legal principles. It also underscores the book's value as a reference that bridges traditional scholarship and contemporary application, combining jurisprudential depth with practical ease.

This study explores the methodology, principles, and foundations adopted by Imam Al-Shafi’i in the practice of ijtihad (independent reasoning) and deduction within the Islamic sciences in general, and particularly in the field of Qur’anic interpretation (tafsir). The significance of this research lies in its focus on clarifying the unique approach of Imam Al-Shafi’i in formulating the principles of ijtihad and deduction in understanding and interpreting the Qur’an. The study highlights the rules and foundations upon which his methodology is built, as well as the importance, status, and distinctive features of this approach.
The primary aim of the research is to uncover key aspects of the comprehensive and jurisprudential nature of Imam Al-Shafi’i’s method in tafsir. The researcher employed inductive, descriptive, analytical, and deductive methods in conducting the study. The research concluded with several findings and recommendations, the most notable of which is that Imam Al-Shafi’i was not only a distinguished jurist but also a remarkable interpreter of the Qur’an, possessing profound knowledge of tafsir, hadith, and Qur’anic sciences.
His approach reflects deep insight, sound reasoning, and a systematic framework for ijtihad and deduction. The study recommends further scholarly research on Imam Al-Shafi’i’s methodology to explore additional aspects of his fundamental and scientific approach in Islamic interpretation and jurisprudence.

This research explores the distinguished scientific، intellectual، and political contributions of the Ibn Rushd (Averroes) dynasty، one of the most renowned scholarly families in Andalusia، celebrated for their enduring legacy of knowledge across diverse fields، including Islamic jurisprudence، medicine، literature، linguistics، and philosophy. Ibn Rushd the Grandson (Averroes) emerged as the most prominent figure of this lineage، producing over sixty philosophical works encompassing treatises، books، and critical responses. Beyond his scholarly achievements، he played a pivotal role in the political sphere of the Almohad Caliphate، facilitated by his close association with the philosopher Ibn Tufayl، who introduced him to the Almohad Caliph. Recognized for his wisdom and administrative acumen، Ibn Rushd was entrusted with key positions، including personal physician to the Caliph، judge of Córdoba، and eventually Chief Justice. His influence extended to advising the Caliph Al-Mansur، who actively engaged him in debates on philosophical and theological matters. Ibn Rushd’s intellectual versatility and dedication to knowledge dissemination not only enriched Andalusia’s scholarly landscape but also attracted a wide circle of students، solidifying his legacy as a cornerstone of Andalusian intellectual heritage.