Journal of Jurisprudence Faculty

ntroduction
The term opposition means the effectiveness of prevention that prevents something else from happening, and it means, among other things, the dispute and defense between two things. In the language, opposition is a source of the verb “manea” and is lexically connected to the word “impunity” (non-compliance) and to the word “forbidden,” “immunity,” “prevention,” “immun’a,” and “immun’a” (the prevented). All of these mean preventing something from happening, and they are used to indicate the impossibility of something happening due to the existence of obstacles to it, because “impunity” means the impossibility of realization.

The Holy Quran has occupied great importance in Arab and Western circles, and this interest has taken many forms, and all these forms must go through the process of understanding and recognizing it. This understanding has been exposed to various ideologies and motives, which led it to take on a projective character resulting from the intellectual accumulations left by the environment in the subconscious. Psychological projection and its various forms help reduce the state of tension that afflicts the ego as a result of the id’s impulses and its overcoming, and for the ego to get rid of the pangs of conscience that haunt it, it tries to use projection as a defense mechanism for it. Projection is the removal of undesirable qualities from situations that cause anxiety and fear for the ego. ( ) We have limited ourselves in this regard to explaining the projective images among Orientalists, since their Quranic understanding is influenced by negative prejudices about Islam and by ideas that have become self-evident in the subconscious, which have produced projections in understanding. In many forms, we have limited ourselves to some of them to avoid prolonging these images that were embodied in the understanding of Quranic texts among models of Orientalists.

The Qur’anic text is a distinct text, as it is a text that can be read, understood, interpreted and dealt with; to realize its contents, and because it is a text that moves in a wide space that requires contemplation, reading and understanding, which leads to the production of several spaces that can be discussed, which in turn require the additions of the recipient - the interpreter - to reveal what is called the text’s void. Given that the interpreter’s personality and mechanisms produce spaces of influences that in turn lead to the revelation of the unspoken interpretive voids in the text, in an attempt to fill them in his own way, which was a reason for a kind of interpretive interaction between the interpreters’ visions to reach the judgment based on the text. This study attempted to show those voids in the interpretive vision, the method of interaction between those visions, and what the interpretive space and void in which the interpreters sometimes dialogue and sometimes struggle produce, leading to the crystallization of their interpretive mentality.

The masses of the nation cannot practice the methods and means through which they aim to achieve their goal of change and reform in the deteriorating political and social reality without having a clean atmosphere in which they can breathe the breezes of freedoms of all kinds guaranteed by Islamic legislation, such as the existence of sufficient space for freedom of opinion and belief as well as political freedom; the masses cannot play their role in the shadow of oppression and tyranny, and the absence of constitutions and legislation that guarantee the preservation of those practices and expression of opinion and the protection of the political rights and freedoms of the individual and society. Before beginning to explain the types of rights and freedoms required, it is necessary to shed light on the term right and freedom in terms of language and terminology as well as in terms of the relationship between each of them with the other, then clarify what is meant by the right to freedom in Islamic thought, mentioning the difference between human rights and those freedoms guaranteed by Islamic legislation.

The Hilli School was interested in the sciences of the Qur’an, including the classification of the clear and the ambiguous. Sheikh Ibn Shahr Ashub (d. 588 AH) classified his book Mutashabih al-Quran wa al-Mukhtalaf fihi, and Ibn al-Kayyal Abu Abdullah Muhammad ibn Harun al-Hilli (d. 597 AH) wrote a book called Mutashabih al-Quran (1). Sayyid Ali ibn Tawus (d. 644 AH) wrote a book called al-Muhkam wa al-Mutashabih (2), and Allamah al-Hilli classified a book called Idhah Khilafah al-Sunnah li al-Kitab wa al-Sunnah (3), which is a very precise book in explaining the ambiguous and clear verses of the Qur’an.

The Holy Quran has set a methodology, style and methods to deal with all forms of conflicts and disputes of all kinds. These methods that some people, especially the West, claim are innovative and rooted in them, and this claim is refuted by the Holy Quran through its clear verses that root each of these methods. This is the reason for choosing the topic, and this research will be a gateway to shedding light on these methods and demonstrating their Quranic authenticity, which is beyond doubt or discussion.

The sensory image is the main source of poetic images, and the phenomenon of sensory correspondence is considered an important aspect of realism and sensuality in poetic images; contemporary poets do not only use the sensory correspondence technique to give poetry an aesthetic image, but correspondent images play an influential role in embodying the poet's purpose and the impact of expressive phenomena, and are considered a symbolic tool in modern poetry. "Nazik Al-Malaika", the contemporary Iraqi poet, is the one who employed the mechanism of sensory correspondence in her poems on a broad level to express her thoughts and psychological turmoil. The study concluded that correspondence images are manifested in Nazik Al-Malaika's poetry in different forms, including: mixing visual and auditory impressions, mixing visual and tactile perceptions, mixing visual and olfactory impressions, and mixing visual and taste senses. Corresponding images were the best expression of the poet who bears the hardships of life and the society in which she lives and has a delicate sense. Keywords: Contemporary Iraqi poetry, Nazik Al-Malaika, criticism, correspondence of the senses

This study deals with the phenomenon of condensation in the Qur’anic text, by stating the means that are used to multiply, multiply and diversify the meaning in one place, the most prominent of which is: deletion, because it produces multiple possibilities for the deleted word, and thus the multiplicity of interpretations that lead to the multiplicity of meanings derived from it. As for the other means, it is substitution, and what is meant by it is that the Holy Qur’an often seeks to replace one style with another style in order to achieve richness in meaning and strength in wording. Instead of using the well-known, common style, the Holy Text seeks another style in order to gain two meanings: the meaning of the style replaced from it, and the meaning of the style replaced by it. Accordingly, those meanings would not have been obtained had the Qur’an not used one style rather than another in that context.

Social interpretation is of great importance in providing solutions to many problems and negative social phenomena, even if it is new and innovative, as it is one of the modern approaches to interpreting the Holy Quran. It is concerned with the issues of society in general and the social problems it carries in particular to provide solutions to them. With this importance, the research addressed one of the most important social problems prominent in the global arena, which is the problem of the deviant relationship between men and women, as it represents the destruction of the most important pillar in building society, which is the family. The research addressed the element of relationships (shared life) because it includes the illegitimate relationship between men and women.

In this research, I discussed the topic of (Cyprus and its impact on the Islamic conquests and the Crusades), as this island was a site of conflict for the powerful countries that lived in the eastern Mediterranean, and the conquerors succeeded each other since the middle of the second millennium BC. After the Muslims conquered the Levant from the Romans, the Romans took the neighboring places as bases for raiding the Islamic countries, and Cyprus was one of these bases, so we find the interest of Muslims and directing their attention to this site, and when the Islamic fleet was built and the goal of Muslims since the early Islamic eras was to invade this island, because this island enjoys an important strategic location in the region and is considered one of the strategic sea stations for trade and navigation, and it is an important site for the Muslim conquests.

The research into the issue of practical reason is one of the oldest issues that scholars of wisdom and ethics have researched, hoping to establish and consolidate the foundations for a set of moral values ​​and philosophical rules. The ancient Greeks and Greeks were the first to research this issue, and they are credited with inventing it. They used it to prove the high ideals of morality, and they circulated the rule to prove and defend many moral values. They decided that honesty, fulfilling trusts, adhering to the covenant, respecting the rights of others, and other moral values ​​must be done with good consideration for all. Lying, betrayal, perjury, disrespect for others, and the like are actions that must be abandoned and should not be done because they are ugly.

The science of men is one of the basic sciences whose demands revolve around the noble hadith, as it is concerned with investigating the conditions of the narrators who transmit hadiths. The utmost importance of this science is not hidden, to the extent that some scholars considered ijtihad in jurisprudence to be an integral part of the science of men (1). The scholars of the Imami school of Ahl al-Bayt, peace be upon them, have been interested in this science since an early age, and the credit for establishing this science goes to the Commander of the Faithful, Ali ibn Abi Talib, peace be upon him, in establishing the principles of this science when he divided the narrators (2). Since then, the writings of this school in the science of men have followed one after the other, sometimes in the translation of the narrators and other times in their evaluation. Although they were simplified in their beginnings, the factors of time and place were sufficient for the development of the principles of this science, its codes and its products.

New issues occupy an important space in the circle of jurisprudential research. They are issues that are a subject of trial and are frequently asked about. They are always renewed because they are related to the scientific and technical development that humanity is experiencing today. They may be expressed as new issues or jurisprudential incidents. One of the most important new issues in Islamic jurisprudence is the subject of animal slaughtering (slaughter) using modern machines. Today, the issue of using machines in slaughtering is a vital necessity, as it is difficult to dispense with manual slaughter. There are several methods that modern man has developed to slaughter animals in large quantities in order to meet people’s increasing need for it as a result of population growth and the rise in the standard of living. Some of these methods used are mechanical and some are manual, but with the help of modern machines. In light of that, in this article, we have chosen to study the concept of ritual slaughter in Islamic jurisprudence, the conditions of slaughter according to Islamic schools of thought, and ritual slaughter using modern machines and its rulings, such as the condition of facing the direction of the animal during slaughter, anesthetizing the animal before slaughter, and how to pronounce the name of God during slaughter, etc., based on verses, narrations, and the opinions of Islamic school of thought jurists.

The research presented the issue of jurisprudential specialization that should be taken into consideration at the present time, so that reference is made to specialists, as the qualified mujtahid must be familiar and experienced with the affairs of his time, and the emerging issues of affliction, comprehending them, being aware of their details, and knowing their truths, to be able to state God's ruling regarding them, which is what is called (the specialist mujtahid). It is one of the important topics that many jurists and scholars have called for, as it is a modern necessity, after specialization has become a feature of the age, as a result of the tremendous scientific progress, and the emergence of many new variables and behaviors, which required finding appropriate solutions and treatments, in all fields.

When we read Saadi Youssef's poetry, we find many dualities and contrasts in the folds of his poems, and that is in expressing the state of alienation that the poet suffered from in himself and in his homeland. These dualities were manifested in the use of antithesis, similarity and allusion through communication and establishing a connection between the self and some aspects of nature such as birds, rivers, trees and the street. The poet is a stranger and suffers from psychological alienation from the abundance of his pains and contemplations in the unsatisfactory situation, and on the other hand he was displaced and expelled by the ruling authority and he escaped the gallows of death. This article came to show the method and extent of employing the dualities used in Saadi's poetry in the poet's expression of alienation and the concepts of negation and the feeling of loneliness it carries. Through the research, we tried to answer the questions raised, which are: How was the poet Saadi Youssef able to employ the dualities and opposition in expressing the state of alienation? What is the main axis around which these dualities revolve? And also, what are the poet's psychological motives in resorting to them? The study reached important results, namely that the poet Saadi Youssef was able to employ antithetical dualities and contrasts in expressing the state of alienation through alienation in the duality of death and life, the contrast of the near and the far, environmental aspects (nature and the self), the duality of the past and the present, the tragic contrast, and the implicit contrast.

In this article, the statement of the issue, the subject, the elements, the conditions, the characteristics, the definitions, the framework of the limits of insurance and its effects, the terms of the contract, the differences and the advantages of civil liability insurance with other insurances in Iranian jurisprudence and law, and the identification of the most important types of its branches. The research also addressed the resources of compulsory insurance from civil liability and its role in compensating for types of losses and supporting the injured in light of the jurisprudential rule of insurance contracts on civil liability and other issues such as the claim of insufficiency of insurance and the point of view of opponents and supporters of the application of the provisions of contracts with evidence for civil liability in Iranian law and an explanation of the legal foundations resulting from traffic accidents and a discussion of the nature of the opinions supporting compulsory or binding insurance and its effects such as: the effect of civil liability insurance on the insured and the third party injured. Ultimately, the study concluded that insurance is a contract agreed upon by jurists, especially contemporary jurists, and its nature is to guarantee the rights of those affected and compensate them.

The Eucharist (Christian Lord's Supper) is one of the most complex Christian rituals and one of the most important sacraments of the Church; indeed, it is the first sacrament of the Church. The research discussed its meaning, characteristics, and stages of development in successive historical eras, and its transformation from a meeting that brings Christians together in remembrance of the last supper of Christ with his disciples and his commandment to them to do so in remembrance of him, to a secret and mysterious ritual in which they claim that the bread and wine consumed by the congregation turns into the true body and blood of Christ and that they thereby enter into partnership and mingling with him, obtaining part of his distinctive qualities. This is completely similar to a well-known ritual practiced by pagans who later converted to Christianity, carrying with them their own pagan beliefs, especially since some of the early Church Fathers encouraged this in order to attract them to convert to Christianity, which, over time and according to the decisions of the Church Councils, came to represent pagan beliefs more than it embodies the true call of Christ.