Research and Islamic Studies Journal

The study aims to clarify and define the \"numbered days\" by examining the opinions of jurists and favoring the most accurate one. The reason for the scholars\' disagreement on this matter is that it was transmitted through practice, without a specific textual reference defining those exact days. However, the prevailing view among scholars is that the \"numbered days\" refer to the Days of Tashreeq, which follow the first ten days of the month of Dhu al-Hijjah. The study presents the evidence from the Qur\'an, Sunnah, reports from the early generations, analogy, and reason, leading to the most favored opinion on the matter. It also discusses these evidences and clarifies the correct understanding.

The discipline of Prophetic Hadith consists of principles established by scholars to protect the Hadith from any foreign elements that do not belong to it. This is because the Hadith serves as an explanation of the Quran and as a reference for matters related to jurisprudence، creed، social issues، and more. Among these principles is the "Science of Men" (Ilm al-Rijal)، which focuses on the status of narrators in terms of the acceptance or rejection of their narrations. This is done through the process of Jarh (criticism) and Ta'dil (accreditation) of narrators، based on the statements of the leading scholars in this field. In this research، titled "Statements of Jarh and Ta'dil Regarding the Narrator: Thawr ibn Yazid ibn Khalid (d. 150 AH) - An Analytical Study،" I have organized the discussion into two sections. In the first section، I provide a biography of the narrator. In the second section، I present the statements of Jarh and Ta'dil، followed by analysis and judgment. I have gathered these statements from books of biographies، books on hidden defects (al-Ilal)، and other available sources. I then interpret these statements، balance them in the discussion، explain their reasons، and finally provide a judgment on the narrator.

The study which is entitled (Islamic Creed and its Influence on Rectifying Human Behavior)aimed at clarifying the islamic creed selected from the book of Allah Almighty and the Sunnah of his holy Prophet Mohamed (BPUH) and its impact on guiding human behavior and refining morals towards righteousness rejecting everything that is inconsistent with Muslim morality. Whenever someone's morals are compromised, it is evident that their religion and creed are weak. Faith is a fact that is necessarily confirmed by the Holy Qur'an, and every fact must have a sign that confirms it. The sign of faith and the proof of its sincerity is a good deed that includes good morals and disciplined behavior created by the ethics of this creed. When religion is ingrained in the heart and is based on truth, it serves as a powerful incentive for good deeds, guiding morality and behavior in the appropriate directions.

The research aims to examine the term "ghasaq" and its derivatives, as well as the multiple meanings it holds in the Qur'an. It also seeks to interpret these terms according to their contexts in the Qur'an, in order to understand the meaning of this term and the words derived from it. The researcher conducted this study using an analytical method, which allows for a detailed understanding of the aspects of the verses that mention the term "ghasaq" by tracing its components and comparing the different meanings. The study also considers the differing views of scholars to achieve a deeper understanding of the meanings within the Holy Qur'an and to arrive at a general interpretation that explains the intended meaning of the verse based on these steps. The researcher reached several conclusions, showing that the term "ghasaq" has multiple connotations that vary depending on its derivation. The Qur'an uses these derivations in different contexts, including climatic change and its significance in determining prayer times, as well as the diverse ways of expressing punishment or warning people against the evil of "ghasaq."

The specific term (al-Khass) refers to a word that denotes a single entity, or what indicates a specific plurality. Specificity (al-Khusus) means that the word applies to only part of what it could potentially denote, not to all of it. The general term (al-‘Amm) refers to a word that encompasses everything it is suitable to denote, and generality (al-‘Umum) means that the word covers everything it can denote.The modes of expression in terms of generality and specificity are divided into four categories:

This research aims to shed light on the most significant methods and fabrications employed by the proponents of intellectual invasion, particularly among atheists and misguided individuals, in their attempts to undermine the status of the second pillar of the noble Sharia—namely, the revered Prophetic Sunnah. It also explores how the scholars of the everlasting Islamic civilization stood firm against these fierce attacks and the strategies they used to refute these false allegations. The purpose is to teach future generations how to arm themselves with the weapon of knowledge and understanding, strengthening their certainty in their faith so that doubt does not afflict them. Additionally, it emphasizes the importance of adhering to the scholars of this religion, who are the strong fortress and solid shield against the enemies of Islam, serving as exemplary models for the believers. Among these distinguished scholars whose pens have inscribed powerful arguments against the falsehoods of the disbelievers is the Grand Sheikh of Al-Azhar, Muhammad Al-Khidr Husayn—may Allah have mercy on him. He engaged in many confrontations with these deceivers, confidently and assuredly refuting their claims and demonstrating to all the significance of the Prophetic Sunnah, proving that it has reached us through an unbroken and authentic chain of transmission, free of any doubt, and that it is preserved by Allah's protection. Allah Almighty has prepared sincere and pious scholars as a means of safeguarding the teachings of this noble religion. In this research, we will diagnose the ailment and prescribe the remedy, for scholars are the physicians of hearts and minds, just as there are doctors for the body to whom the sick turn in times of distress.

A jurist (mujtahid) must pay great attention to the objectives (maqasid) of Islamic law (Sharia), considering these objectives carefully in his ijtihad (independent reasoning) and basing rulings on them.The silence of the Lawgiver (Shari') regarding a ruling is considered evidence of understanding the objectives of the Lawgiver. It is one of the important methods for knowing these objectives. The presence of a reason for the action during the time of the Prophet (BPUH) and the absence of any hindrance, yet the Prophet did not perform it, is proof that it is not among the objectives of Sharia. If the Lawgiver remained silent on an issue, while the reason for performing the action existed and no hindrance was present, and yet the action was not performed, it should be abandoned and prohibited. Leaving it is a Sunnah (tradition), and performing it is a bid'ah (innovation), whether it pertains to acts of worship or transactions. However, if the reason for performing the action did not exist, or there was a hindrance, and the Lawgiver did not perform it, then there is no harm in doing it later if it achieves a valid, reasonable benefit.

The issue of the occasions of revelation (Asbab al-Nuzul) has recently occupied the attention of scholars due to its impact on interpreting the Quranic text, explaining its legislative rulings, and arranging the Surahs. This is especially significant since the companions compiled the Quran during the time of the early caliphs. There have been various statements regarding the occasions of revelation and the arrangement of Quranic Surahs, particularly from Orientalists who attempted to challenge the Quran, and from some Arab Christians who view Islam from a Western perspective. Additionally, there are Muslim researchers who were taught by Orientalists and adopted their ideas, following several paths to achieve their goals, the most important of which is the issue of the arrangement of the Quranic Surahs. I have explored this idea in my research titled "The Impact of the Occasions of Revelation According to Orientalists on the Arrangement of Quranic Surahs," addressing this issue among early scholars, modern scholars, and Orientalists.

This research is an investigation and study of a manuscript in the field of Quranic exegesis, specifically titled "Al-Qawl Al-Khass fi Tafsir Surah Al-Ikhlas" by Sheikh Zain Al-Din Abdul Basit bin Khalil Al-Malti Al-Hanafi, also known as Ibn Al-Wazir, who passed away in the year 920 AH. The Sheikh, may Allah have mercy on him, is considered a notable figure among the scholars of the Hanafi school and a prominent figure among the exegetes, may Allah have mercy on them. This manuscript is regarded as one of the sources in the field of Quranic exegesis.

Avoiding major sins is of utmost importance for every Muslim who believes in Allah and the Last Day, in order to be deserving of forgiveness and divine approval: 'If you avoid the major sins which you are forbidden, We will remove from you your minor sins and admit you to a noble entrance' (An-Nisa: 31). Major sins are transgressions that require sincere repentance and a genuine return to Allah, the Exalted: 'The one who repents from sin is like one who has no sin' (Ibn Majah 4250). Imam Al-Dhahabi authored a book on major sins, listing seventy-six of them, and provided detailed explanations, warning of their dangers and urging their avoidance. Sa'id ibn Jubayr reported that a man asked Ibn Abbas (may Allah be pleased with him) about the major sins: 'Are they seven?' He replied: 'They are closer to seven hundred, but there is no major sin if one seeks forgiveness, and no minor sin if one persists in it.' Ibn Qayyim al-Jawziyyah elaborated on the topic of major sins in his book "Madarij as-Salikin Bayna Manazil Iyyaka Na'budu wa Iyyaka Nasta'in" (The Stations of the Seekers Between the Levels of "You Alone We Worship and You Alone We Ask for Help"). He affirmed the general view that sins are divided into minor and major, and that the lamam refers to what is less than major sins: 'Those who avoid the major sins and immoralities, except for minor sins' (An-Najm: 32). Moreover, a major sin might be accompanied by such feelings of shame, fear, and reverence that it is reduced to the level of minor sins. Conversely, a minor sin might be associated with a lack of shame, disregard, and indifference, making it akin to major sins, even elevating it to their highest ranks. This ultimately depends on the level of faith, piety, sincerity, and honesty with Allah present in the heart. Due to the importance of this subject and its implications, I have explored its various aspects. The first section discusses sins and their types, presenting the scholars' views on minor and major sins, especially the term lamam and the exception in blood money. In the second section, I have discussed the different scholarly opinions on major sins. The third section covers various issues related to major sins, supported by religious evidence.

The study dealt with the concept of theory، reason، and beliefs، and the introduction to Muslim scholars. It then moved on to explaining the reasons for the emergence of doctrinal schools of thought. It then mentioned the designations of rational consideration in Islamic beliefs and how rational consideration developed in belief among Muslims. It also addressed the role of reasoning on beliefs among Muslim scholars.
Then I discussed the most important features of the role of reasoning on beliefs among all Muslim scholars separately.
The research concluded by presenting some models arising from the difference in reasoning by reason.
The study concluded with a set of results that are summarized in the fact that the mind is considered the origin of transmission in meaning
It is the basis of the veracity of its proof، and that the rational certainties take precedence over the speculative phenomena of the text that are deceptive for comparison، and that goodness and ugliness cannot be perceived by the mind alone، and that the rational opposition is a sound principle.

The prohibition against hair extensions is mentioned in numerous hadiths, and two reasons are cited within these hadiths for this prohibition: deception (tadlis) and altering Allah’s creation. Different groups of scholars have upheld each of these reasons. The hadith perspective is the ultimate authority in this difference of opinion since both reasons are explicitly mentioned. The more reliably transmitted reason is given precedence. It appears that the reasoning for prohibiting hair extensions as altering Allah’s creation is not reliably transmitted. Additionally, this reasoning is problematic because hair extensions do not, in essence, alter Allah’s creation. Nothing in Allah’s creation is actually changed; rather, something is added. This addition is neither permanent nor long-lasting, as it can be removed at any time.The reasoning of deception and falsification is well-established, and the correct view is to elevate it, as it is reported in Sahih al-Bukhari from the narration of Muawiyah (may Allah be pleased with him).
It seems that those who reasoned that hair extensions alter Allah’s creation intended that it changes the appearance, not the essence of creation. The alteration of Allah’s creation can be categorized into three types: Altering the essence of Allah’s creation by removing it or changing its color, such as tattooing, teeth filing, and plucking eyebrows—this is the most severe category. Altering the appearance of Allah’s creation by adding something to it, such as hair or nail extensions. Altering the appearance through coating or dyeing, such as dyeing skin or hair. These last two categories are considered alterations due to their involvement in a form of change.
The general hadiths prohibiting hair extensions are restricted by other clarifying texts. The prohibition of hair extensions mentioned in these hadiths refers to cases involving deception and falsification, which is also the case in most instances. From a jurisprudential perspective, if the reason of deception is preferred, it implies that if hair extensions are used in a way that does not involve deception or if the person using them is not falsely claiming something they do not have, it would not be prohibited. This includes cases where a woman uses extensions with her husband’s permission or in the presence of other women who are aware of it.

This study examines a method of teaching in Arabic grammar، namely the method of fanqalah، which consists of phrases such as fa-in qīla (if it is said)، or fa-idha qulta (if you say)، and its response: qultu (I said)، ujību (I answer)، qulnā (we said). All of this is intended to remove ambiguity، or to distinguish between similarities in certain expressions in parsing، or to eliminate confusion، or to correct a deviation from grammatical norms.

The information revolution and the astonishing contemporary development in technology, known as the information revolution, have led to the invention of new methods and ways for concluding contracts of all kinds. These methods and ways were not known before and are continuously evolving, with more developments expected over time. The topic of electronic contracting has gained prominence in light of the changing prevailing concepts in alignment with the massive technological advancements in information. This has created an urgent need to conduct transactions and conclude contracts, including marriage contracts, as quickly as possible, with ease and without delay, obstacles, or complications related to travel, relocation, residence, and other factors that lead to the wastage of effort, time, and money. This can only be achieved through modern communication methods and electronic contracting. Islamic Sharia does not constrict the issues and needs of its followers, as it has the capacity to accommodate the developments of the modern era by using scientific advancements and employing them for the benefit of the Islamic society. This includes the issue of electronic contracting, especially in the context of marriage contracts, which are based on offer and acceptance that are traditionally expressed verbally, but can only be substituted by other means out of necessity. While some scholars have permitted marriage contracts to be conducted in writing between absent parties out of necessity, this can now be facilitated via the internet through electronic contracts, although they may sometimes be subject to forgery. However, this can be addressed by subjecting the contract to general rules of evidence to prevent fraud, deception, and uncertainty. Therefore, the researcher recommends reconsidering personal status legislation to include provisions regulating electronic marriage contracts if they meet the necessary Sharia requirements and to benefit from the provisions of electronic transactions law by applying them to the procedures of marriage contracts conducted in writing between absent parties. The researcher also urges specialists in technology to delve deeper into finding solutions that can be referred to for verifying the fulfillment of Sharia conditions in the contracting parties and their legal capacity.

Samarkand is considered one of the important cities of the Islamic East due to its geographical location. The city of Samarkand is situated in the Sogd Valley and encompasses the fertile lands between the rivers Amu Darya and Syr Darya. Therefore, this study aims to shed light on the city of Samarkand, its towns, districts, and rivers. Additionally, it seeks to understand the stages of the conquest of the cities of the Islamic East in general, and the city of Samarkand in particular, which began in the year 54 AH until Samarkand came under the control of Muslim armies in the year 93 AH, led by the commander Qutayba ibn Muslim al-Bahili."