journal of Islamic science college

Social peace is considered one of the fundamental values promoted by Islam, and the verses of the Holy Quran serve as a primary reference for understanding the principles and foundations that advocate for spreading peace and security within society. In the face of contemporary challenges confronting human societies, there is a growing interest in understanding and applying these verses to enhance social stability and peaceful coexistence among different groups. This research aims to shed light on the importance of peace in Islam and analyze the Quranic verses that encourage the achievement of social peace. The research problem lies in the fact that, despite the existence of numerous studies on peace in Islam, there is a lack of analytical studies that precisely address the Quranic verses related to social peace. This research addresses the challenge of understanding and interpreting these verses within their comprehensive Quranic context and explores how these texts can be used as a framework for developing contemporary concepts of social peace. Can these verses offer practical solutions to the current challenges societies face in achieving peace and stability? The research aims to: study and analyze the verses that address the topic of social peace in the Holy Quran, to understand their meanings and implications; derive the lessons and guidance provided by these verses and present them as a framework that can be adopted to enhance peace and stability in modern societies; and clarify how Quranic teachings can be utilized to confront current social and political challenges that hinder the achievement of social peace.

The researchers provided a concise discussion of the concept of scientific miracles, clarifying the distinction between it and scientific exegesis by affirming the alignment between the scientific facts mentioned in the Qur’an and modern science. They also introduced Sūrat Fāṭir by reviewing its name, key objectives, and its connection to the preceding and succeeding chapters. The study then explored in depth the aspects of scientific miracles found in the sūrah, aiming to understand the Qur’anic portrayal of certain creations of God—such as mountains, fetuses, and seas—and how these verses embody profound scientific truths. Furthermore, the study shed light on the role of these truths in reinforcing faith, drawing on the Qur’an’s methodology of presenting scientific knowledge as a means of inviting people to the religion of Allah.

It is known that many scholars have dealt with intentionality as a means of understanding the text and the meaning associated with understanding the intended meaning, and thus determining the value of meanings as signals with a specific communicative nature in their ability to convey the intent, through forming a set of conventional relationships and linking between linguistic structures within a conceptual framework that provides the communicative dimensions of the linguistic phenomenon. The study concluded that the concepts of intentionality enjoy a centrality that almost controls the movement of analyzing the interpretive discourse of the Holy Quran. The concept of intention is linked to multiple connotations related to the will of the speaker, the meaning of the discourse, and the goal and purpose of the discourse. In the interpretation of “From the Light of the Qur’an,” the objective intentions were revealed in the discourse, through the direct meanings used by the interpreter, as his intention was not cut off from the statement, as everything that came in his statement is related to the other, and the interpreter used a clear statement, in which he showed the objective intentions in his speech to the people, so it was a clear intention in a sequential context used by the interpreter to show the intention and the connection between the noble verses and what is happening in reality. The interpreter used the interrogative style in his speech to bring out the speaker with the aim of achieving communication loaded with purposes.

Praise be to Allah, Lord of the Worlds, and may peace and blessings be upon the Leader of the Prophets and the Master of the Messengers, as well as upon his family and all his companions. Scholars have exerted significant efforts in acquiring the noble Prophetic Hadith, both in terms of its transmission and comprehension, often enduring great hardships in this pursuit. Among those scholars who made substantial contributions to the study of Hadith is Imam Abu Shamah (may Allah have mercy on him), one of the most prominent scholars of the 7th century AH. He was renowned for the breadth of his knowledge and the abundance of his scholarly works. This modest study aims to shed light on the efforts of this distinguished imam in serving the Prophetic Sunnah. The research employs both inductive and analytical methodologies by examining the most important Hadith works authored by the imam, in addition to biographical dictionaries, reference works on prominent figures, historical sources, and other relevant literature pertaining to the topic.

This study introduces the issue of purposive understanding of the Sunnah as an ijtihad methodology and examines to what extent scholars have adhered to it throughout time. The study aims to understand the importance of this methodology in reaching a comprehensive understanding of Hadith, which assists in eliciting religious rulings and weighing evidence in texts where superficial conflicts seem to be present and thus require clarification to minimize jurisprudential dispute. The study adopted a descriptive inductive analysis method along with the comparative method to achieve its goals. Additionally, previous research in the same field was also referred to. The study concluded that considering the goals of Sharia corrects our understanding of the Sunnah and our ijtihad in deriving religious judgments, proving the flexibility of Sharia in incorporating contemporary issues.

Title of the research: (The selection of Imam Al-Zayla’i - D. 743 AH - of issues related to the departure of the pilgrim from Mecca to Mina and Arafat from his book “Tabyeen Al-Haqa’iq Sharh Kanz Al-Daqa’iq”) Jurisprudence is one of the noble and important sciences, and people’s need for it is renewed and repeated, especially in this era in which the estrangement of religion has appeared, and in which advisors have become few and the determination of those who follow it has weakened. It was obligatory for the people of Islam to learn their religion and understand its rulings, and adhere to it outwardly and inwardly, seeking the pleasure of Allah (Glory be to Him), and following the guidance of the best of creation and the savior of humanity, Muhammad bin Abdullah, peace be upon him. Whoever is able to do so, Allah has intended good for him, and has made his path to Paradise easy for him, and has given him wisdom. I chose to research the topic of the rituals related to the pilgrim leaving Mecca to perform the rituals. Rituals according to one of the pillars of Hanafi jurisprudence, Imam Al-Zayla’i, through his book, “Tabyeen Al-Haqa’iq.” I have explained his choice and the jurisprudential disagreement in these issues, explaining his preference in them and what seemed to me to be preferable.

Islamic mysticism witnessed the emergence of various theories of divine love, the earliest of which appeared in the city of Basra among a group of ascetics who represented a transitional phase from asceticism (zuhd) to full-fledged Sufism. Among these were figures such as Riyāḥ ibn ʿAmr al-Qaysī, Kulayb, ʿAbdak al-Ṣūfī al-Shīʿī, and most notably Rābiʿah al-ʿAdawiyyah, who pioneered this spiritual path. Beginning with Rābiʿah, Sufism came to be grounded in a deeply introspective method that focused on the soul's relationship with God, aiming at union with the Absolute—or, at the very least, cultivating a bond of intimate friendship and love (ʿishq) with the Divine, which could lead to a form of mystical union. This trajectory developed in a clear and continuous line, from the notion of divine love articulated by Rābiʿah in the latter half of the second Islamic century, to al-Ḥallāj’s famous declaration “I am the one whom I love” (“Ana man ahwā”) at the end of the third century. Undoubtedly, the notion of divine love raised considerable controversy between jurists (fuqahāʾ) and Sufis. The jurists typically rejected the idea that God can truly love or be loved, interpreting references to love in the Qur’an as metaphors for God’s mercy and kindness toward His servants. For them, a servant’s love for God is expressed through obedience to His commands and the performance of prescribed rituals. In contrast, the Sufis affirmed that God both loves and is loved in a literal sense. The point of contention lay in the implications of love: jurists associated it with human emotions—such as longing, intimacy, spiritual ecstasy, and passionate yearning—which they deemed inappropriate in reference to the Divine. Sufis, however, embraced these emotional states as authentic dimensions of the believer’s spiritual experience. Despite these divergent views, the concept of love recurs frequently in the Qur’an and appears to encompass three interrelated dimensions: a tender affection from God toward the servant, a yearning love from the servant toward God, and a reciprocal love between the two.

This research seeks to explore the potential of employing artificial intelligence (AI) technologies to serve the objectives of Islamic law, particularly in addressing contemporary issues that require continuous ijtihad and careful consideration of the objectives of Islamic law. The research addresses the complementary relationship between AI tools and the application of the jurisprudential mind, by analyzing how algorithms are used. It was prepared in the context of comparative analytical lessons, presenting contemporary applied models, such as smart fatwa systems and artificial intelligence-powered fiqh search engines, while analyzing their compatibility with the fundamental objectives of Islamic law. The study concluded that artificial intelligence represents a promising auxiliary tool that can advance the ijtihad process. The research concludes with a set of recommendations, most notably: A specific focus on developing Sharia rules based on artificial intelligence technologies and scholars, establishing emerging technical jurisprudential committees, and establishing comprehensive standard frameworks to guide artificial intelligence, including those serving Sharia objectives and achieving public awareness.

This study undertakes a modern linguistic analysis of Qur'anic discourse, aiming to blend tradition with modernity, and to ground the Arab linguistic heritage within the framework of contemporary linguistic inquiry. It acknowledges that we cannot apply and accept all that has been imported without scrutinizing its validity in a manner that respects the sanctity of our linguistic legacy. Since grammatical rules are not immutable verbal judgments that must always be interpreted in a fixed, intended meaning, they are instead seen as a system subject to the various real-time uses of language by its speakers. These uses highlight the communicative value of grammar as the functional dimension of any language. Language encompasses pragmatic intent and the strategic choices made by the speaker in engaging naturally with the interlocutor—choices aimed at drawing the recipient in, fostering closeness, and introducing them to the cultural, intellectual, and cognitive dimensions of the speaker’s language. Accordingly, the study entitled “Grammatical Problems and Proposed Linguistic Solutions” seeks to address the challenges found in certain grammatical rules in actual speech and to provide a deeper understanding of them. This is pursued through promoting cultural and intellectual exchange and demonstrating that the Arabic language is capable of evolving and keeping pace with the demands of the information age—while preserving the refined taste of Islamic-Arabic expression. It aims to present linguistic concepts in a fresh and serious manner that aligns with the spirit of linguistic research, with a particular focus on the vitality and characteristics of the Arab linguistic mind.

One of the most renowned grammarians in the history of Arabic grammar in the 7th century AH and beyond is Abū ʿAbd Allāh Jamāl al-Dīn Muḥammad ibn Mālik al-Ṭāʾī, who passed away in Damascus in the year 672 AH. He left behind a number of influential works in Arabic linguistics that gained wide acclaim and have occupied scholars ever since, continuing to serve as a foundation for many grammatical studies to this day. Among these works is Sharḥ al-Tashīl, a book that has received considerable attention through editing, commentary, and scholarly engagement due to its significance. The present study does not aim to revisit the core debates regarding particles themselves—such as disputes over their grammatical activity or inactivity, their status as additional elements, or issues of ellipsis and estimation. Rather, the focus lies on the meaning attributed to particles as defined by Arab grammarians. Nevertheless, the study does refer to certain linguistic phenomena associated with particles whenever required by the research methodology, since meaning cannot be entirely separated from expression.

Peaceful coexistence is a term that is circulated among political, cultural and social circles, and has been widely used in recent times, as if it were a modern concept and term, but the historical and scientific reality is otherwise, and it is a concept that has been circulated since ancient times, until the Holy Qur’an came, to reveal and clarify this term in terms of meaning and fruit. The Sunnah of the Prophet followed him - in word, deed and report - to clearly show the true meaning of peaceful coexistence. The Noble Prophet often recommended achieving peace and security, and emphasized it in times of war and peace, as he embodied it practically when the Prophet moved to Medina and concluded the famous document of coexistence and societal peace, between the various races, religions and nationalities in Medina, according to numerous rational civil provisions and controls, which were a constitution for the people of Medina. Before that time, such a peaceful constitution was not known among the tribes that were diverse in religion, nationality and race, and included the Jew, the Christian, the Muslim and the Abyssinian. Thus, the Commander of the Faithful, Ali (peace be upon him), embodied the concept of peaceful coexistence in his will to Malik al-Ashtar al-Nakha’i, when he appointed him governor of Egypt. He said to him: “And make your heart feel mercy for the subjects, love for them, and kindness towards them, and do not be a ferocious beast towards them, for they are of two types: either a brother to you in religion or a counterpart to you in creation... So give them your forgiveness and pardon in the same way that you would like God to give you from His forgiveness and pardon” ( ). Thus, morality is a sacred principle in the coexistence of all people in peace and harmony, without aggression or hostility. The Holy Quran, as the seal, ruler, clarifier and detailer of the heavenly laws, according to the heavenly perspective and divine justice, declares that God created man in the best form, and he is more deserving of preserving his dignity, and that the beginnings of goodness and peace are present in the origin of man’s nature and disposition, but the factors influencing man’s movement and behavior are many, so he needs guidance, success and reason. Islam has increased the sanctity and dignity of man, so Imam al-Sadiq (peace be upon him) said: The Prophet (may God bless him and his family) said: “The believer’s honor, wealth and blood are all sacred” ( ). It is not permissible to transgress against him materially or morally, in any way.

This research seeks to study the thought and belief of a class and human group that has a presence in contemporary reality. It is a group that has an extended past in history dating back to the beginnings of Islam. This group is the Yazidi group that adopts special ideas and beliefs, and is closed in on itself. However, our research is trying hard to highlight its ideas and place them within the framework of academic scientific research to compare its belief with the established belief of Islam. The importance of the research stems from Its uniqueness in its field, as the studies that deal with this category are few and almost rare, while the studies that deal with Islam do not go beyond small Ideas and articles. Therefore, this research came to study the doctrine of monotheism and theology among the Yazidis and compare it with Islam. The research aims to show the thought and belief of the Yazidis with regard to Issues of monotheism and theology, and to clarify the points of agreement and difference between Yazidis and Islam in Issues of monotheism and theology, and to clarify the unacceptable matters adopted by the Yazidis, and discuss them in a scientific and objective manner. In this thesis, I followed the descriptive analytical approach based primarily on the descriptive method in terms of focusing on a detailed description, and sometimes a general one, as required by the course of the study. Secondly, we followed the inductive method, which is based on tracking a specific phenomenon in books and among thinkers to reach a specific result. We have tried as much as possible to rely on authentic sources in extracting these descriptions and texts, with the help of references and research related to the subject of the study. The research includes an introduction, three sections, and then a conclusion containing the most prominent results and sources.

Praise be to Allah, Lord of the Worlds, the Most Gracious, the Most Merciful, He created creation and distributed their provisions among them, and promised those who believed in Him and feared Him with more of His grace and blessings, and prayers and peace be upon our Prophet Muhammad and his family and companions, and after: This research deals with the subject of financial assistance to non-Muslims in Islamic jurisprudence, by citing the legal texts, and explaining the jurisprudential rulings that took care of supporting non-Muslims financially, and explaining the extent of Islamic law's interest in securing their needs, in order to achieve the principles of justice, benevolence, righteousness and social solidarity. Therefore, the researcher reached, through following the descriptive, inductive, and deductive approach, the permissibility of supporting non-Muslims financially according to certain controls, especially if they are relatives in need.

This study delves into the effects of interfaith marriage on the religious and social identity of individuals and communities. Interfaith marriage represents a complex social phenomenon where religious, cultural, and social dimensions intersect. The study aims to identify the multiple impacts of this phenomenon and analyze the cultural and social challenges arising from it. The issue of determining the multiple impacts of interfaith marriage on the religious and social identity of individuals and communities is complex and intertwined. This problem lies in how individuals from different religious and cultural backgrounds interact within the framework of marriage and the impact of this interaction on personal and collective identities. The research revolves around how interfaith marriage affects the religious and social identity of individuals, including challenges related to the religious upbringing of children, differences in values and traditions between spouses, and the psychological and social impacts on the family.Study Objectives: Analyze the social and religious impacts of interfaith marriage.Study the challenges of identity in the context of interfaith marriage. Provide a community awareness perspective on the challenges associated with interfaith marriage. The research relies on the inductive analytical method, gathering data from multiple sources and conducting an in-depth critical analysis of the social phenomena associated with interfaith marriage. This includes reviewing previous literature, conducting interviews and surveys with interfaith couples, and analyzing different cases to comprehensively understand the effects of interfaith marriage. Research Findings: Cultural challenges have emerged as a major factor in shaping the experience of interfaith marriage. Cultural openness has a significant role in increasing interfaith marriage rates. Community awareness plays a pivotal role in addressing the challenges of interfaith marriage. Economic conditions directly impact decisions related to interfaith marriage. Legal frameworks are important for addressing interfaith marriage issues.

Artificial intelligence crimes are the crimes of our near future; the development of technology has helped many of these crimes to occur. Advanced software has empowered AI-driven machines to build subjective experiences that enable them to make human-like decisions in many situations they encounter, which is known as Autonomous AI. Therefore, the current study aims to develop laws for artificial intelligence crimes to identify and punish the responsible for these crimes. The importance of this research topic appears in that our world is now filled with fields that depend heavily on utilizing artificial intelligence; and the more AI spreads, the more AI-related crimes will increase. Thus, it is necessary to study criminal responsibility for crimes that occur through exploiting the powers of artificial intelligence, and who is responsible for them, in order to identify the real perpetrator so as to be punished by law. This fundamental study follows the analytical methodology to determine the effects of these crimes on our society. The study findings confirm the rapid spread of artificial intelligence technologies and their interference in almost every aspect of life, with the lack of sufficient laws to protect our society from the AI-related crimes. This requires the development of new laws that monitor the development of artificial intelligence technologies and the necessary tools to reach a legal framework that holds the perpetrator accountable.

The research is based on the concept of hermeneutics (interpretation), which is one of the significant literary and critical topics for both ancient and modern scholars. It is considered a subject where literary, religious, intellectual, contextual, and political elements intertwine, especially since the text analyst must pay attention to the formation of images within the text and their coherence with the underlying idea. The concept of hermeneutics (interpretation) encompasses a range of sub-concepts that refer to various interpretive processes applied to texts, such as understanding, explanation, interpretation, reflection, translation, and application. In the context of language, hermeneutics may sometimes appear distinct and different, sometimes identical and similar, and at other times overlapping and complementary. I have chosen the problem of differing interpretations of literary texts because the author or writer selects the form that best expresses their thoughts, whether through prose or poetry. The critic, in turn, interprets, analyzes, and evaluates it by identifying points of strength and weakness. The discussion begins by addressing the linguistic definition of interpretation and the major issues in interpreting literary texts, followed by examining the reading and interpretation of literary texts and their conceptual framework.

The study demonstrates that one of the most prominent civilizational values in Islam—and among its most significant intellectual and social components—is the principle of just equality among people. They are as equal as the teeth of a comb; no white person is superior to a black person, and no Arab is superior to a non-Arab except by piety. The research affirms that rights may pertain to specific aspects of society, such as emotional or cultural relations, or may encompass all types of interactions. Among the most important rights that apply across all relationships is the principle of having good opinion (ḥusn al-ẓann) of others. The study also discusses one of the noble values emphasized in Islam: the support of the poor and the eradication of poverty and deprivation. The commitment of the Commander of the Faithful, Imam ʿAlī (peace be upon him), to this social group is evident in his methodology, which reflects his deep concern for the marginalized. The research concludes that Islam places great importance on maintaining good opinion among individuals. Positive social relations are built upon goodwill, interpreting people’s words and actions in the best possible light. Imam ʿAlī (peace be upon him) clearly emphasized the significance of this value within society.

This study, titled “The Methodologies of Biographical Evaluation and Their Role in the Documentation of Noble Hadiths: An Analytical Study”, offers a comprehensive analytical exploration aimed at shedding light on the science of ʿIlm al-Rijāl (biographical evaluation) and its significance in preserving the Prophetic Sunnah and safeguarding Islamic heritage. The research begins by defining the term methodology both linguistically and technically, clarifying that it refers to systematic procedures used to analyze scholarly issues and verify the authenticity of narrations. It proceeds to define ʿIlm al-Rijāl as the discipline concerned with studying the conditions of hadith transmitters in terms of their trustworthiness and integrity, with the purpose of distinguishing between authentic and weak narrations. The importance of this discipline lies in its focus on the chain of transmission (isnād), ensuring both its continuity and the reliability of the narrators. This makes it an essential tool in deriving legal rulings and verifying the authenticity of religious texts. The study also investigates the relationship of ʿIlm al-Rijāl with other Islamic sciences, particularly ʿUlūm al-Ḥadīth, dirāyah (hadith analysis), and biographical dictionaries (tarājim), demonstrating how it serves these fields through isnād analysis and narrator evaluation. Moreover, the research examines the various methodological approaches adopted within the field of ʿIlm al-Rijāl, and highlights the foundational role played by the Imams (peace be upon them) in establishing this science by formulating principles and criteria for analyzing hadiths and ensuring their accurate transmission. Finally, the study underscores the contributions of Sayyid Muhammad Reza Jalali in advancing the science of ʿIlm al-Rijāl, particularly through his critical editing of texts and in-depth examination of hadith chains of transmission, making him a significant reference for contemporary scholars in this domain.

Jurists paid great attention to the issues of Sharia to the extent that they did not leave anything out of it without discussing it and exploring its depths. Among these jurists and a prominent figure among them is Imam Ibn Abi al-Izz al-Hanafi. He tackled an important book of the Hanafi school, namely “al-Hidayah,” and objected to many of its issues. One of the issues he objected to was the issue of the preferred time for Fajr prayer. I have devoted this research to it and presented in it the schools of thought of the jurists and their evidence, discussed it, mentioned the reasons for the disagreement over it, and explained the most correct of them.

Although the issue of traveling with a custodial child has been discussed since ancient times, it remains a constantly evolving matter in light of changing realities and circumstances. It is governed by both textual and rational Islamic legal principles, with custom playing a significant role in shaping certain rulings. Jurists have addressed this topic in various sections of Islamic jurisprudence, as travel has its own set of rulings, and custody has its specific regulations. Custody falls under the domain of guardianship, and there are also distinct legal frameworks for marriage, family, divorce and its consequences, and child upbringing. In order to arrive at a comprehensive juristic understanding of this issue, it was necessary to gather and organize the scattered legal texts and opinions related to it. This would provide readers and researchers with a clear vision when engaging with or studying this topic. In this modest research, we did not aim to introduce novel rulings per se. Rather, we endeavored to collect and systematize the various legal perspectives on this matter into organized sections and subtopics, to facilitate further research. This serves as a foundational study for comparative works that may connect Islamic jurisprudence with contemporary legal systems and regulations.