Durar journal of Islamic studies

Abstract:
The research boils down to identifying the leasing contract and the evidence of its legality, its conditions and elements, and identifying the extent of the legality of leasing equipment and equipment in terms of the definition of the word leasing in the language and the terminology of the jurists, and the evidence of the legality of leasing equipment and equipment from the Qur’an, the Sunnah and the opinions of the jurists, and setting controls for this contract, the most important of which is the maintenance of devices and equipment. Is it the responsibility of the lessor or the lessee? He mentioned the opinions of the jurists on this delicate issue and their approach to it. What is the ruling if it is stipulated in the lease contract that maintenance be borne by the lessor?
I concluded that Islamic jurisprudence permits renting industrial equipment and various devices to others in exchange for a suitable fee. It has become commonplace today to rent cars and drilling, lifting and measuring machines, for hospitals to rent the medical equipment they need, and for agricultural and animal production projects to rent the equipment they need for land reclamation. Planting it, irrigating it, harvesting it, and so on.

Abstract:
This study emerges from the profound structural fabric of the Quran to illuminate the duality of hardship (‘usr) and ease (yusr) as a semantic axis that encapsulates the wisdom of divine legislation and the universal laws of existence. Through a semiotic lens, it delves into the textual architecture as a sign system rooted in the interplay of opposites to formulate a balanced existential vision. Semiotics, with its analytical methodology linking the signifier and the signified, provides a key to decoding the apparent contradiction between hardship and ease, revealing them not as separate opposites but as two facets of a singular truth embodying God’s cosmic law: the integration of challenge and facilitation, trial and relief.
Theoretically, opposing dualities are grounded in a linguistic philosophy that generates meaning through semantic shifts, where “hardship” derives its essence from its contrast with “ease,” much as night defines day. Here, the linguistic roots of the terms *‘-s-r* (hardship) and *y-s-r* (ease) emerge as pivotal: the former carries connotations of severity and constriction, while the latter unfolds into openness and simplicity, exemplifying the Arabic language’s genius in expressing complementary contradictions.
The Quran’s brilliance lies in its structural patterns of contrast: at times explicit, as in the incandescent verse, “Allah intends ease for you and does not intend hardship for you” (Al-Baqarah: 185), and at times implicit, as in “We have certainly made the Quran easy for remembrance” (Al-Qamar: 17), which declares the Quran’s accessibility while indirectly negating hardship. These patterns transcend surface structure, penetrating deep semiotic relationships: contradiction reveals mercy and justice, interdependence reflects the inevitability of ease accompanying hardship like a shadow behind every trial, and repetition affirms the certainty of God’s unchanging laws.
To unravel the secrets of this duality, the study examines the textual architecture of the verses. Phonetic composition plays a central role: the letters of yusr (ي-س-ر) flow smoothly, evoking ease, while the guttural sounds of ‘usr (ع-س-ر) intertwine to convey laboriousness, creating an uncanny harmony that implies equilibrium. The diverse morphological forms (‘usrah, maysarah, yussira) reveal the language’s flexibility in expressing the duality’s multifaceted manifestations. Meanwhile, prepositions like “with” (ma‘a) and “after” (ba‘da) carry temporal connotations, transforming ease from a fleeting event into a divine law that accompanies humanity’s journey.
In the applied framework, semantic shifts emerge as pivotal elements. In the verse “If someone is in hardship, grant them respite until ease [comes]” (Al-Baqarah: 280), the meaning of “respite” (nathrah) shifts from visual perception to temporal waiting, rendering delay an act of divine mercy. In Surah Ash-Sharh, the rhythmic repetition of “ease” (yusrā) underscores the inevitability of relief following hardship, crafting a musical cadence that carries glad tidings for the heart before the mind.

Abstract:
The research aims to study the Quranic texts related to dialogue and reconciliation, shedding light on the mechanisms of peaceful reform that the Quran presents as effective tools for conflict resolution and guiding communities toward peaceful coexistence
It involves analyzing the Quranic verses to demonstrate how the Quran offers a reformative model that enhances the spirit of understanding and cooperation among conflicting individuals and groups.
Key Findings of the Research
The research concludes that the Holy Quran encourages dialogue and reconciliation as a consistent approach to resolving disputes and strives to build a society based on justice and peace. These Quranic principles represent effective tools that can be utilized to address contemporary crises and achieve peaceful reform in modern societies

Abstract:
"The book 'The Travels of Ibn Jubair' is a valuable reference for researchers in the fields of history, geography, and sociology. It provides a detailed description of the cities and sites visited by the traveler Ibn Jubair during his journey, where he documented many customs and traditions of the peoples he encountered and observed their conditions. He also documented historical events and narrated stories related to the interpretation of some cultural phenomena or events he witnessed or heard from the people he met.
However, contradictions appear in his narrative when describing the conditions of Muslims under Christian rule. While he mentions the participation of some Muslims in the administration of state affairs and serving Christian rulers, he also indicates that these Muslims kept their Islam a secret and were waiting for salvation from Christian rule. Ibn Jubair also documents painful social images, such as Muslims being enslaved and sold in slave markets, and compares this to what Muslims do to Christian prisoners.
This study highlights the social and cultural aspects in the light of Ibn Jubair's travels and emphasizes the importance of this book as a valuable historical source for understanding the relationships between Muslims and Christians during that period.

Abstract:
Responsibility in Islam is a fundamental concept based on assigning individuals tasks entrusted to them by Islamic law—whether personal or collective—on account of their honored and rational human nature. Anyone granted authority over something becomes accountable for it before God and people.
Individual responsibility manifests in a person being accountable for themselves: their body, limbs, intellect, words, actions, and even the hidden contents of the heart, such as hatred and envy. This is a personal responsibility in which no one shares; if the individual does well, they are rewarded, and if they do wrong, they are liable for punishment. The intellect is the basis for this responsibility; when the intellect is lost, the obligation ceases.
The Qur’an establishes this divine concept by linking responsibility to the purposes of creation: honor, freedom, intellect, and the sending of messengers. Whoever possesses these faculties is obligated to carry the trust of responsibility—unless the intellect is lost, which is known as the suspension of accountability.
Responsibility involves effort and obligation; it is not assigned to trivial matters but rather to what brings benefit and burden, such as enjoining good, forbidding evil, spending in charity, giving advice, restoring rights, and speaking the truth. It can either be a voluntary commitment, accepted by choice—as in the case of Prophet Yusuf (Joseph), peace be upon him, when he assumed control over the storehouses—or a legal obligation imposed on the responsible individual, such as providing for one’s wife and children or repaying debts.
In essence, responsibility expresses a deep awareness of religious duty. It is a pillar for the reform of individuals and society and a means to fulfill the objectives of Islamic law in establishing justice and preserving rights.

Abstract
Praise be to Allah, the Lord of all worlds, and peace and blessings be upon His noble Messenger Muhammad (peace be upon him).
This study aims to shed light on the role of one of the most important objectives of Islamic law (Shari’a), namely, the preservation of life, in enhancing societal security. The concept of societal security is relatively modern in security studies. However, Islamic Shari’a preceded this modern concept by advocating for its realization through a comprehensive system of objectives.
This research, titled "The Objective of Preserving Life and Its Impact on Enhancing Intellectual Security and Societal Peace (A Case Study of Diyala Governorate)", begins by defining the key terms in a dedicated section. It then delves into the legitimacy of preserving life as established in the Quran and Sunnah. The final section discusses the impact of preserving life on enhancing intellectual security in general and its specific implications for Diyala Governorate—a microcosm of Iraq with its diverse sects, religions, and ethnic groups, including Arabs, Kurds, and others. This diversity necessitates significant efforts to ensure the security and preservation of lives against unjust aggression, thereby achieving the intended intellectual security.

Abstract:
The subject of the Islamic call is one of the most honorable topics because it is the profession of the prophets, peace and blessings be upon them.k The preacher is considered a communicator of the Lord of glory, and one of the most important means that helps the preacher to spread moderate Islamic thought far from extremism and extremism is the preacher’s jurisprudence and understanding of the reality of Muslims.
The profession of the callers to God Almighty is based on spreading Islamic awareness, and enlightening people to the matters of their religion, so the preacher must be committed to the sound approach, the sound belief, and the morality of sermons, so he deals with the supplicants with kindness and kindness, and that he evokes the events of the biography from the Qur’anic stories and from the authentic Sunnah, The Prophet, may God’s prayers and peace be upon him, was joking with his children and joking with their children. Humor and joking must be without excess or negligence.
The weakness of the sense of advocacy among preachers harms and delays the call, for not taking into account the conditions of people, whether that is in the fatwa, or in spreading awareness and Islamic thought.
Among the things that affect the preacher is his lack of commitment to what he calls for. So his action contradicts what he said, so he enjoins what is right and does not do it, and forbids what is wrong and does it.
The researcher used the descriptive analytical approach through the books of interpretation and the sayings of scholars.