Al-Missbah journal

Praise be to God، who is glorified and honored، and may blessings and peace be upon the best of his creation، Muhammad، his Prophet and his pure and honorable family. And after: The Holy Qur’an came with a reform system to educate the ummah and advance it in human integration. That system was embodied in people whom God Almighty singled out for his closeness and chose them for himself to be an example and a clear approach to express what God Almighty wanted in his book. Imam Hussain \"peace be upon him\" was chosen because he lived in a society in which human paganism prevailed and the involvement in corruption and lack of humanity، the tyranny of ignorance and injustice، the enslavement of souls، the killing of the respected soul، and the tree of Islam almost died and revived it. Hence the importance of researching the approach between the system of human integration in the Qur’an and its embodiment of Imam Hussain (peace be upon him) and his renaissance، as I return to the nation the prestige، truth and right of Islam. The research was based on Quranic texts and reading history and biography books. and thank Allah the god of everything

In many verses, the noble Qur’an has dealt with the topic of the Imamate and the Caliphate after the Prophet, may God’s prayers be upon him and his family, and among the most important of those verses is the verse of the mandate, and the scholars of the Imamate have agreed that it was revealed in upon him peace, and disagreed with that audience, including pride. Al-Razi, where he interpreted the word guardian in the verse with the supporter and the lover, not the disposer, and based on that on the unity of context in this verse and the verses before and after it, and in this study we took a brief look at the context, its types and the conditions for adhering to it, and then we discussed Al-Fakhr Al-Razi in his reliance on the rule of context, and we have proven through numerous evidence and evidence that the verse was revealed in the Imamate of peace upon him, and that what Al-Razi relied on from the base of the context; To take the verse away from its intended meaning, it is incorrect.

Praise be to God, who revealed the Noble Qur’an، and
made it a clarification of everything, mercy and guidance for the
righteous. And prayers and peace be upon the faithful Mustafa,
Abu al-Qasim Muhammad، and upon the faithful guides of his
pure family.
And after، the Qur’an is the main source in Islamic legislation
and the holiest book among Muslims of all their sects، and with
it the prophecy of our Prophet، may God’s prayers and peace be
upon him and his family، was confirmed. Plus or minus، despite
all that، it is the abandoned book that Muslims neglected and
started chasing after extraneous ideas that are far from providing
effective solutions to humanity's problems. It is not surprising if
we say: The main reason for the decline of Musli.

Certainly, let's review the provided text for linguistic accuracy. Here's the revised version with corrections: "God's nature in His creation," a title taken from the Almighty's saying: "So direct your face sincerely to [the religion], the nature of God with which He created mankind. There is no altering of God's creation. That is the upright religion." (Quran 30:30) And the words of the master of the rhetoricians, Ali, peace be upon him, in his first sermon in Nahj al-Balagha: "(So He sent among them His messengers, and entrusted to them His prophets, so that they might fulfill the covenant of His nature, and remind them of those whose blessings had been forgotten.)" Innate nature; One of the divine blessings with which the servants were created, and the religion of monotheism is innate, and innate nature does not accept alteration by another, so there is no changing God's creation. Souls were created to yearn for perfection in which there is no deficiency, goodness in which there is no evil, light in which there is no darkness, knowledge in which there is no ignorance, and ability in which there is no inability. The article will begin from the application of common sense in the verses of the Holy Quran. The fragrant biography of the Lady of Women, Fatima al-Zahra, peace be upon her, is the clear indicator of this nature. The article is concerned with identifying the verses that emphasize this nature, in its forms, methods, types, and models. The article aims to explain the imaginary challenge facing women regarding the application of God's nature that created her for femininity and upbringing in beauty and happiness, and it is claimed that this hinders her from keeping pace with her time. The article links the noble verses to the positions of Al-Zahra, peace be upon her, by counting the verses that refer to God's nature, explicitly or implicitly, and applying them to the life of Al-Zahra, peace be upon her, and explaining her positions, which are the highest evidence of God's nature in the Holy Quran. The importance of the article is highlighted in stating the correct balance for women's work and their connection to society, and to refute the challenges that societies face today in their contemporary ignorance, and they stand against women with their claim that God's nature is not compatible with women's work. An indication of the connection between the two weights that the Messenger of God, may God's prayers and peace be upon him and his family, left in us. to obtain a divine Fatimid result, is that the true balance does not stop a woman in her work to lead society and enter the realm of politics, by combining the nature that God created in her, with the qualities she possesses that help her and distinguish her from others. This is done by God's nature covering a wide range of goals that are supported by the Holy Quran and that women aspire to in their professional lives.

لقد اختلفت ترجیحات المفسرین في أسلوب (لا أقسم) في القرآن کثیرًا إلّا أنّهم یکادوا یطبقوا علی أنّ "لا" هي في الأعمّ الأغلب لإفادة إثبات القسم ، ولیست لنفیه وأورد کلٌّ منهم الدلیل والتعلیل لذلك، فمنهم من یری أنّها صلة لا تؤثر في السلب والإیجاب شیئا ، وآخرون عَدّوها ردًّا لکلام سابق صَدَرَ مِن المشرکین أُرید به إنکارُ البعث فجاءت "لا" هذه للرد ، کأنّه قال: لیس کما تزعمون ، أقسم بیوم القیامة، ومنهم مَن جعلها لمجرد الزینة ولا غرض آخر لها..إلخ ، وهکذا فقد تعددت الأقوال ولم نعثر علی رأي إذ إنّ غالب ما قیل فیها لا یستقیم في میزان النقد العلمي ، وإنه مخالف للظاهر ولیس هناك ما یقوّیه ویعضده مِن الأدلة. والصواب أنّ هذه الصیغة أي: {لا+الفعل المضارع من جذر"ق س م"+ب} تُعدّ بحدّ ذاتها أسلوبا في العربیة معناهُ الإثباتُ ، وإن سبقته "لا" إلّا أّنها لیست لنفيه ویجب ألا یقاسَ علیه قولهم: {لا أضرب ولا أقتل ولا أشرب..} ، تهدف هذه الدراسة عن طريق الموازنة بین الأقوال ثم نقدها ، وذلك عبر المنهج الوصفي- التحلیلي أن تميط اللثام عن وجوه الضعف في ما ذکره النحویون ثمّ تقرر الرأي الصائب ، والأصح بالبرهان والدلیل القاطع.

The present paper attempts to draw the features of the influence of the Qur’anic discourse on Arab culture in general and Arabic poetry in particular. In addition، it reviews the aspect of the challenge faced by the Holy Qur’an from the Arabs، and confirms that the challenge on their part is the Qur’anic style because it is unfamiliar to them، while the Qur’anic discourse initiated the call of dialogue before the challenge.
The study consists of three parts: the first one discusses the challenge of the Arabs and the idea of the weakness of poetry in the early days of Islam. The second part explores the presence of the Qur’anic discourse as a living witness in Arabic poetry in the light of quotation and intertextuality. While the third part ends the search with the arrival of the Holy Qur’an as an important reference for Arabic poetry that draws on its meanings and formulations to be able to keep pace with its artistic value while maintaining its stylistic privacy.
The research concluded by emphasizing the intellectual development in the Arabic poetry in the value system and stylistic formulations in the presence of the Qur’anic discourse.

This study seeks to try to shed light on the set of influences that fall outside a text and contribute equally to making the meaning of this text، which is represented here in the modelling of Surat Al-Kawthar، which was addressed by a group of ancient commentators
The study took it upon itself to take the positions of some of the interpreters (Jarallah Al-Zamakhshari، Al-Tabarsi، and Fakhr Al-Razi) on matters related to Surat Al-Kawthar and surrounding its linguistic fabric. These included matters (the title، the reasons for the descent، the place of descent and its
The study showed that the researcher in the Qur'anic text must rely on the general principles that help him understand the Holy Quran، such as relying on the books of interpretation and the books of the vocabulary of the Qur'an، and observing the sciences of the Qur'an related to the text to be analysed in order to understand it accurately

The issue of women's and men's clothing is one of the important topics emphasized by the Qur'anic verses, which has also been given special attention in jurisprudence. The verses of the Qur'an deal specifically with this topic and are a very good criterion for explaining the limits of this divine obligation. Regarding the issue of the limits of veiling, there are different views among Islamic scholars and jurists, both Shia and Sunni. Some consider it obligatory to cover the whole body except for the face and the shroud, and some consider it obligatory to cover even the face and the shroud. Meanwhile, there is no doubt about the obligation to cover the whole body, but what is disputed is the issue of the obligation to cover the face and the shroud, which is obligatory according to some jurists and commentators and is not obligatory according to some opinions. In this regard, we go to verse 59 of Surah Al-Ahzab, in which, with the word Jalbab, it describes the type of covering. If we find out what was meant by jilbab during the time of the Messenger of God, may God bless him and grant him peace, and how did women follow this divine decree, we can find out the ruling on covering the face and the shroud. And looking at the interpretations of the parties has been done in a descriptive and analytical way. In this regard, different interpretive sources have been examined and the opinion of the jurists and commentators of the parties regarding veiling in verse 59 of Surah Al-Ahzab has been analyzed and examined. The results show that the principle of the obligation of veiling is agreed upon by the commentators of the parties and is one of the necessities of religion, but Covering the face and the shroud is not a matter of chance, and some Islamic scholars have ruled that it is obligatory and some have ruled that it is not.

The oath is considered one of confirmations in Arabic Language, which it enables and strengthens man in himself , so the oath was common among Arabs in the past , one of Arabs traditions, if they wanted to confirm an order or news, they swore, than Holy Qur’an come down in the Language of Arabs, and on the style of their speech, if the minds of the nation are united, that book contains miracles and statement is not limited, this miracles and this miracle was witnessed by the masters of the statement and the people of the tongue, and the people was stopped towards it different positions, some of them the denied an some of them the doubts, ALLAH swear by his book, to remove those doubts , concerns and frustrate the suspicions , and prove argument, and confirm the news, and it includes several images in the oath, its purpose is rest addressee oneself especially the great things.

Praise be to God, Lord of the Worlds, and peace and blessings be upon the best of His creation, Muhammad, and upon his pure and virtuous family.
Now then...
After completing, by the grace of God Almighty, the third section of the photographed Qur'anic manuscripts at the Manuscript Imaging Center and their cataloging at the House of Manuscripts of the Holy Abbasid Shrine, we now add the fourth section.

We have presented a collection of copies of the Qur’an written in Kufic script dating back to the end of the first century AH and beyond. The originals are kept in the State Library (National Library) in the German capital, Berlin.