Research and Islamic Studies Journal

This study examines Iraq's economic challenges and proposes comprehensive reforms to revitalize its economy, focusing on developing both public and private sectors through economic diversification, particularly in industry and agriculture to reduce unemployment and optimize resources. It emphasizes state control over the oil sector while advocating for modernization through advanced technologies across all operations, alongside implementing effective monetary policies to stabilize the Iraqi dinar's exchange rate and control inflation. The research highlights the need for banking sector restructuring through mergers of smaller banks and enhancing specialized financial institutions,
While increasing funding for small and medium enterprises and prioritizing education and skills development for sustainable growth. Through this integrated approach leveraging Iraq's available resources, the study presents a strategic roadmap for achieving economic stability and long-term development by addressing structural weaknesses with targeted sectorial interventions.

Abstract
This research examines the jurisprudential choices of Imam Badr al-Din al-Ayni (d. 855 AH) in his book Minḥat al-Sulūk fī Sharḥ Tuḥfat al-Mulūk concerning the chapter on Zakāh, through a comparative analytical approach. The study begins with a general introduction that includes definitions of key terms, such as "jurisprudential choices" (al-ikhtiyārāt al-fiqhiyyah) in both linguistic and technical contexts, as well as the concept of fiqh (Islamic jurisprudence). It also provides a brief biography of Imam al-Ayni, covering his name, epithet, birth, and death. Additionally, the research defines Zakāh linguistically and legally according to the four major Sunni schools of thought.
Keywords: Jurisprudential choices, Minḥat al-Sulūk fī Sharḥ Tuḥfat al-Mulūk, the book of Zakāh, Imam Badr al-Din al-Ayni.

The research objected to establish legal, legal and intellectual immunity that prevents transgression on the funds of the endowment "Waqif" and the donors and regulates the distribution of revenues to their legitimate banks, which the donor stipulated in his argument for the endowment. The violations and transgressions that occur that we see in our present time, even if they are in an apparent form, are characterized by legality, but they are iinvalid from the point of view of Sharia, because it is contrary to the rules of Sharia that pertain to the provisions of private property. This is any action that violates the condition of the donor and causes the donor to harm the endowment property and remove it from the quality that the wise legislator intended for it. This is invalid, and this entails a guarantee of the like or value, and here it comes. The role of the jurisprudential rule in explaining this legal methodology, which in turn contributes to the protection of endowment properties, as it ensures that there are no transgressions, and closes the door to manipulating apparent words through which the sanctity of endowment money is violated. This research opens the door for researchers to write about this topic more broadly, with the aim of serving this authentic Islam. And its benefits will return to the Muslim community.

This study addresses a highly sensitive and critical contemporary jurisprudential issue: the so-called \\"Abrahamic Religion,\\" a concept introduced in international circles in recent decades as a unifying framework for the three Abrahamic faiths—Islam, Judaism, and Christianity. The project aims to establish a global religious system in which doctrinal distinctions are dissolved and the concept of religiosity is reshaped to align with the demands of political and cultural globalization. This research endeavors to analyze this idea from a foundational jurisprudential perspective, through an inductive examination of Islamic legal texts, scholarly opinions, and the stances of religious bodies, clarifying the legal rulings that arise from adopting, promoting, or participating in this initiative. The study begins by defining key terms and distinguishing between the Qur’anic concept of “the religion of Abraham” and the modern interpretation promoted under the banner of the \\"Abrahamic religion.\\" The first section addresses the doctrinal and jurisprudential foundations of the idea, emphasizing that Islam affirms the exclusivity and finality of the prophetic message of Muhammad (peace be upon him), and categorically rejects the notion of merging or equating religious doctrines. The second section focuses on the legal implications of embracing or engaging with this initiative. It concludes that doctrinal adoption of the Abrahamic religion contradicts Islamic belief and, in certain forms, may amount to explicit apostasy. It also explores the implications for the principle of allegiance and disavowal (al-walāʾ wa-l-barāʾ), as well as for rulings related to acts of worship and interpersonal transactions, asserting that the Abrahamic religion threatens Islamic identity and undermines the objectives of Sharia. The study recommends intensified legal awareness of the dangers of this project and stresses the need to distinguish between legitimate coexistence and impermissible doctrinal assimilation, while calling for a civilizational dialogue that does not compromise religious principles or dissolve theological distinctions.

This research focused its goal on identifying the sources to which the young man returns to obtain information about the intellectual questions he faces in life and searches for answers to them, then conducting a sequential process of procedures that aims to give each of these sources a relative weight compared to the rest of the sources from the point of view Contemporary youth. The researcher chose his research sample from students of Islamic studies in Basra Governorate. The researcher used the descriptive analytical method. In order to collect information, the researcher prepared a paper that included a question revealing the personal preferences of each member of the research sample about the sources of his intellectual structure. After collecting information in an academic manner, the results were analyzed and a campaign of conclusions and recommendations was reached. It was found that there is a general trend that prefers media of all kinds as a basic source for obtaining information that provides answers to general and specific intellectual questions. The researcher also concluded that contemporary youth He gave self-reflection in search of answers a middle place in his interest and preferences for sources of intellectual construction, and it became clear from analyzing the results that there is a noticeable decline in the role of the mosque, as well as the role of the family and the educational institution in nourishing the construction of correct ideas among contemporary youth, as it seems that they are no longer a preferred source for them. The sample examined, the research also indicated a clear decline in the source of reading as a source of intellectual construction, and it was suggested at the conclusion of the research to conduct more research on this topic, provided that the research includes new samples from other different environments and from various geographical locations.

Differences of opinion are a natural human condition, rooted in differences in mind and way of thinking, and consequently, in understanding and comprehending the texts of the Holy Qur'an and the Noble Prophetic Sunnah, in order to clarify what one believes to be correct, or to disseminate and defend them. If the differences between scholars and their criticism are intended to disparage and defame them, and diminish their stature, And to track down their mistakes and missteps; this is not permissible for a Muslim to do to his Muslim brother from among the common Muslims. However, if the disagreement and criticism are aimed at defending the egg of Islam and distinguishing truth from falsehood, then this is permissible and is what is required. Among these criticisms and differences is the difference between Sheikh Muhammad Abu Zahra (may Allah mercy him) and his opponents from among some scholars and some theological groups, and how he responded to them with overwhelming transmitted and rational evidence, based on clear proof, in order to support his belief which he called for with his tongue and pen first, Secondly, he supported the doctrine of the people of the Sunnah and the community, represented by the Ash'ari and Maturidi masters. His responses were based on truth, fairness, and justice, by establishing the correct belief with clear and explicit evidence, thus following the approach of the righteous predecessors (may Allah be pleased with him)

This research explores the pivotal role of translation in preserving Islamic heritage, encompassing religious, philosophical, legal, and literary texts. Translation serves as a bridge for cross-cultural communication, ensuring accessibility and fostering global scholarly engagement. Key challenges include linguistic complexities (e.g., Classical Arabic’s rhetorical devices), cultural nuances, theological sensitivities, and a shortage of qualified translators. Strategies to address these include Skopos-oriented translation briefs, interdisciplinary collaboration, strategic paratexts, specialized training, and ethical technology use. The historical Graeco-Arabic translation movement underscores translation’s transformative potential. By countering misrepresentations and supporting digital preservation, translation safeguards Islamic heritage’s authenticity and relevance. The study identifies gaps in current literature, particularly regarding non-religious genres and digital tools, and proposes a comprehensive approach grounded in Translation Studies frameworks like equivalence, Skopos theory, and Descriptive Translation Studies.

This rare treatise examines the subject of riba (usury/interest) through an analysis of the prophetic hadith: "Riba has seventy doors, the least of which is like a man marrying his mother." It was written as a scholarly response to a question posed to Sheikh Muḥammad ibn Sulaymān al-Kurdi al-Madani al-Shafi (d. 1780 CE/1194 AH) from Mecca. The author presents it in a style that combines traditional narration with meticulous juristic analysis, extracting over seventy forms of prohibited riba while relying on Shafi school principles—comparatively referencing the Ḥanafi, Maliki, and Ḥanbali schools. He clarifies that the number "seventy" in the hadith denotes multiplicity rather than limitation.Al-Kurdi systematically classifies riba into its known types—riba al-faḍl (surplus exchange), riba al-naseeah (deferred exchange), riba al-yad (hand-to-hand transaction violations), and riba al-qarḍ (loan-based usury)—while detailing prohibition conditions such as excess, delay, and immediate possession. The treatise further expands into conceptual riba, including harm to a Muslim's dignity, categorizing it among the gravest forms of usury.

Notable for its precise juristic derivation, the work meticulously compiles narrations and links them to the higher objectives of Sharīʿah. This makes it a vital reference in contemporary financial jurisprudence, particularly for Islamic banking and finance, as it provides a rigorous legal framework to address modern transactional challenges in this field.

This research aims to study the morphological issues in the book Al-Fath ‘ala Abi al-Fath by Ibn Furja, as the book is considered one of the important works in the discipline of morphology. It addresses many morphological issues within the field of morphology, which is the discipline concerned with studying the structure of the Arabic word and its variations, as well as investigating the origins of words and their inflections. In this book, Ibn Furja discusses numerous morphological topics covering various subjects, such as broken plurals, including those expressing fewness, those expressing largeness, and ultimate plural forms. The book also presents both standard and non-standard diminutive patterns, and it touches upon morphological substitution, which refers to the omission of certain patterns and their replacement by new patterns that convey new meanings. These topics will be explained in detail in the research chapters, Allah willing.

A blessing from Allah that He made easy for the hadith scholars in a time when memorization was a prerequisite. As soon as the era of codification arrived, horizons expanded and the sciences spread in all their branches. Experts excelled, each sailing in the ocean of their knowledge. Allah provided people who would defend these Disciplines with tireless efforts, the goal of which was to spread knowledge. They set out to those lands. Among the embassies that experts in the field traveled with were writers who had ample time in those lands. However, these narrators were known by the name of those who memorized the book. They narrated from memory and made mistakes, and they did not accurately record what they narrated due to the lack of a book with them.
This is a detail that few people in the religion know except those who have delved deeply into these sciences and learned everything that was hidden from others. The causes of hadith and its hidden aspects became clear to them through their exploration of the sciences, and the state of narration became clear to them between their settlements and their travels, where they resided, where they were right, and where they were mistaken. May Allah have mercy on our righteous scholars, the protectors of the religion, and may Allah provide for them. May Allah reward them one day, and I pray that all praise is due to Allah, Lord of the Worlds, and may Allah’s prayers and peace be upon our Master Muhammad and upon all his family and companions.

The scientific movement during the reign of Muzaffar al-Din Gökböri, who ruled Erbil from the year 586 AH / 1190 AD until his death in 630 AH / 1233 AD, was prosperous and distinguished. The city of Erbil witnessed a great scientific and cultural renaissance as a result of Gokbori’s interest in scholars and educational institutions. He was known for his piety and appreciation of scholars, and he invited many scholars and jurists to Erbil, making it a beacon of knowledge in the medieval era.

Politics is considered a collective process that emerges in the context of diverse opinions and conflicting interests within a group. It ultimately leads to the adoption of binding decisions that reflect a shared collective will. This definition is based on the fundamental assumption that politics does not arise in homogeneous environments that lack disagreement or divergence. Rather, the need for politics becomes evident when differing views emerge—whether regarding the means to be employed or the goals to be pursued. In societies marked by complete consensus, political action becomes unnecessary; whereas in situations marked by disagreement, dialogue and negotiation are essential to reach a decision that satisfies most parties.Accordingly, the essence of politics cannot be separated from t presence of authority capable of enforcing decisions and applying them to all members of the group, especially in cases of opposition. Theoretical agreement alone is insufficient; instead, there must be a system that exercises legitimate power to ensure implementation. Thus, authority is a fundamental component of political practice. Moreover, politics is essentially built upon three main tools: the first is persuasion, which is based on the strength of argument and sound reasoning; the second is opposition, which expresses plurality and difference; and the third is a decisive mechanism through which a final decision is made, such as voting, negotiation, or other institutional means. Therefore, politics becomes the art of organizing and managing disagreement within society.In contrast to this traditional understanding, feminist literature has offered a different perspective, captured in the striking slogan: “The personal is political.” This slogan aims to challenge the conventional boundary between the public and private spheres by bringing issues typically regarded as private—such as marital relationships and women’s rights within the family—into the realm of political discourse. These relationships, despite their seemingly personal nature, are often governed by power dynamics and structures of dominance that resemble—at least partially—the relationship between master and slave. Ignoring them as merely “personal” overlooks their political implications and enables the persistence of gender inequality.
In the literary domain, the political dimension is reflected in the novel Dawāmat al-Raḥīl (The Vortex of Departure) through scattered references and multiple situations, which categorize it as a politically-inclined narrative. The political novel, in this sense, is not a direct recounting of political events or a recording of facts; rather, it is a fictional construct that includes diverse characters, each expressing distinct viewpoints, and interacting through a web of emotions, conflicts, and social relations. The novel is regarded as one of the most developed forms of modern prose, and modern Arabic novels have been significantly influenced by Western narrative structures since the 19th century, due to the translation of numerous works. Despite this influence, the Arabic novel continues to interact with traditional literary forms such as the sīrah (biography) and maqāmah (rhymed prose narrative

This conceptual study aims to highlight the vital role Islamic work ethics play in supporting and enhancing organizational integrity and resilience among employees within institutions. Organizations today are in dire need of robust ethical frameworks that foster commitment, promote positive behaviors, and enable them to meet organizational challenges efficiently and resiliently. The study conceptually analyzed the relationship between Islamic ethical values, such as honesty, sincerity, justice, self-control, and piety, and the manifestations of balanced organizational behavior,
which are characterized by professional integrity and organizational resilience under pressure and crisis. The study concluded that work ethics based on Islamic principles directly contribute to building an organizational culture based on integrity, trust, and trustworthiness, which positively impacts institutional performance and business sustainability. The study suggests the need to integrate these principles into human resources policies and leadership training, enhancing employees' ability to make ethical decisions and improving the level of Islamic internal commitment and discipline.

This study offers a contemporary reading of the Prophet’s biography as a foundational source of religious tolerance, centering on the Charter of Medina. By examining the historical context and key provisions of the Charter—such as freedom of belief, communal defense, and mutual obligations—it demonstrates how the Prophet Muhammad ﷺ established an inclusive polity that respected the rights of Muslims, Jews, and other communities. Through textual analysis of the Charter’s clauses and illustrative examples from the Prophet’s interactions with non-Muslim neighbors and delegations, the paper highlights principles of justice, covenant-keeping, and pluralism. It argues that the Charter of Medina transcends its seventh-century origin to offer timeless guidance for modern multi-religious societies seeking peaceful coexistence. The study concludes by suggesting ways in which contemporary policymakers and interfaith practitioners can draw upon the Sīrah and the Medina Charter to foster dialogue, protect minority rights, and build resilient, harmonious communities.

This research deals with study and investigation of researching the For a footnote of Sheikh Haqqi al-Bursawi Ali al-Baydawi (For the first five verses of Surat Al-Bayyinah) In light of the approach followed, in induction, analysis, description and commentary, the research came in two parts: the first section related to the study of the author’s life, and the manuscript, which is in two sections, I made the first section: the study of Sheikh Al-Barosawi (may Allah have mercy on him) and his era, so it settled on five demands: The first demand: his name His lineage, title, birth and death, the second requirement: his age, the third requirement: His scientific life (his sheikhs and students), the fourth requirement: his doctrine and jurisprudential doctrine, and the fifth: his writings.

This research aims to highlight the vital importance of peaceful coexistence in foreign policies as an urgent necessity for human society, particularly in light of the increasing global ideological, doctrinal, sectarian, and nationalist conflicts, which are exacerbated by the absence of ethical frameworks for coexistence. The study reached several key findings, including that Islamic foreign policy is founded on respecting and safeguarding moral values through protective legislation, as these values are essential for achieving peaceful coexistence. It also affirmed that honoring covenants and agreements is a critical pillar for successful foreign policy, serving as a central factor in spreading security and peace among nations and ensuring the effectiveness of diplomatic efforts. The significance of these findings lies in presenting a practical model derived from the Prophetic methodology for managing international relations—one capable of alleviating global tensions through sustainable ethical and legal mechanisms.

This study dealt with the obligations of alimony owed to relatives, a comparative jurisprudential study with the Iraqi Personal Status Law. The study showed the obligations of alimony for relatives due to lack of wealth and dispensation, such as the obligation to provide for a poor Muslim relative, the obligation for maintenance for someone who is not the owner of his maintenance, the obligation for those who support them, and the obligation for maintenance for assets who are unable to earn a living. And the obligation to provide for the descendants and courtiers who are able to earn, and the obligation to provide for the peaceful infidel relative, and the obligation for maintenance for the single female, and the obligation for the maintenance of the woman who returns to the father’s house after separation due to the death of her husband, or divorce, and those who are deficient in rulings, and of moral character such as the obligation to provide for a boy, one who has lost his mind, and one who is deficient in character, and the obligations for maintenance for relatives. By mutual consent, or by a judge, and the lapse of time.

The results of the study concluded that the Iraqi Personal Status Law is consistent with what Islamic jurisprudence has stated regarding issues of obligations for alimony owed to relatives, and that it does not accommodate all the implications of alimony. The study recommended including paragraphs for the alimony obligations owed to relatives that are not mentioned in the Iraqi Personal Status Law.

Islamic law is distinguished from other previous divine laws in that it is rich in sources and was created to facilitate matters for people and their interests. Among these sources is consensus, which cannot be overturned. In recent times, writing and research on consensus based on public interest has expanded. We find that each era has its own specific interest. Our question, therefore, is overturning consensus based on public interest. This is a fundamentalist issue that sparks debate, especially when this interest changes or another, better interest than that of the previous era emerges, based on the public interest. Is it considered a legitimate argument for overturning consensus as long as the public interest remains? From this question came my research entitled "Reversing Consensus Based on Public Interest and Its Ruling According to Fundamentalists." In this research, I explained its ruling and provided some practical examples.

The research addressed the problem of the role played by the method of striking examples in consolidating the doctrinal values in Surat Al-Ra'd for the Muslim individual, as the research sought to clarify the doctrinal values in Surat Al-Ra'd and link them to the Quranic examples and their role in strengthening these values for the Muslim individual.
The research relied on the deductive approach in deducing the doctrinal values from Surat Al-Ra'd, and also followed the descriptive approach in describing the method of striking examples and its importance, and the relationship that links it to consolidating the doctrinal values in the Muslim individual.
The research reached several conclusions, the most prominent of which are that: The method of striking examples enhances the value of faith in God and His oneness for the Muslim individual, and consolidates it in him when the example given makes him imagine the reward of faith, and the consequence of disbelief in the image that the example clarifies, and the extent of its strength and clarification of these meanings, and that the method of striking examples by sharpening the mental image of the human being and thought and presenting arguments contributes to strengthening the values presented through these examples.

Because of the failure of many of these countries' rulers, Muslims today suffer from a condition of weakness and humiliation, which has allowed their enemies to dominate both their capabilities and their countries. As a result, the Islamic peoples have been forced to use the weakest faith in order to confront their enemies: boycott. What does Islam think about this weapon? How was he treated by Islamic law? Regardless of their differences, cultures both ancient and modern are impacted by the boycott phenomenon. It employs a variety of strategies, including alienation in tribal matters, discipline, and desertion. These tactics are still used today, and boycotts affect many aspects of peoples' everyday life, whether they are in public relations, the workplace, or their homes. Just as the Companions of the Cave boycotted and abandoned the unjust monarch, so too did the Prophet, may Allah bless him and grant him peace, utilize this weapon in the episode involving the three who followed him. The boycott spread until it reached bigger numbers. Studying the enemy' economic vulnerabilities and weak points causes them to rethink some of their plans to militarily, intellectually, morally, and religiously destroy Muslim societies. I chose this title because of this: (Boycotting enemies in light of the Islamic approach) Here, "enemies" refers to the people of war rather than the people of the covenant and dhimma, who are subject to particular controls under Islamic law. My research on the topic was primarily doctrinal, with a hint of intellectual security. Through my research, I was able to clarify the concept of a boycott, show how it comes from severance, and show that this phenomenon has ideological underpinnings. The technical definition of a boycott is the refusal to deal with money or other forms of dealing, or prohibition of all kinds. One of the most effective tools available today is the boycott. As we deal with a variety of political and economic issues today, I brought up in my research the various boycotts and their tactics, as well as the Qur'anic and Sunnahi evidence for them. I also discussed how the Prophet, may Allah bless him and grant him peace, used these weapons to deal with adversaries, and whether or not they are a kind of legal Islam If the requirements and safeguards are satisfied, I went on to discuss the findings, suggestions, and methods in the conclusion so that we may use the phenomena of boycotting adversaries.

The issue of corruption and its spread and its relationship with terrorism, one of the important topics that need to study and analysis to find the extent of the overlap and influence between them, In this research the researchers are trying to explain the issue of corruption as a social behavior deviant and measure its prevalence in many institutions and government departments, transforming it into a state hardly be a phenomenon resulting from the many social, economic and security problems and how it became a good place or environment for violence and terrorism through financing and nvironment producing and foster it. The research has dealt with the concept of corruption as a socio-cultural phenomenon of form and content as well as being a social phenomenon satisfactory provide a suitable environment for growing some of the manifestations of deviant and criminal behavior, especially terrorism offenses.

The purpose of this research was to define credit cards، how to use them، and clarify the Shari'a ruling on them. I focused only on the technical aspects of the credit card system to the extent necessary to clarify the Shari'a ruling.I divided this research into an introduction، three chapters، and a conclusion. In the introduction، I mentioned the importance of the topic، the reason for choosing it، and the research steps. The first chapter included a definition of credit cards، their history، types، and their uses. The second chapter included the benefits of credit cards. The third chapter discussed the Shari'a ruling on credit cards. I concluded the research with a conclusion in which I outlined the most important findings.

This research analyzes and embodies the psychological and emotional experiences expressed by the poets of the Pen League through various rhetorical devices. The Pen League is a literary group influenced by the cultural and social environment of the diaspora. It established a literary project based on integrating psychological dimensions with artistic expression, which contributed to the enrichment and development of modern Arabic poetry. The main problem this research seeks to address is how poets' psychological dimensions are influenced by their individual and social experiences, and how they were able to reflect these experiences through rhetorical images in their poetry. The research raises questions about the role of language and poetic imagery in revealing internal conflicts and human expressions, and examines the extent to which poets succeed in embodying their feelings through words and symbols, helping readers to understand their experiences more deeply. This study gains particular importance due to its highlighting the close relationship between the human psyche and poetic art, allowing readers and researchers to understand how literature can serve as a mirror that reflects diverse human experiences. Poetry plays an active role in expressing existential issues, identity, and belonging, and this is what gives this research added value. It offers a comprehensive view of how the poets of the Pen League were able to engage with the issues of their time through their poetry. The research aims to analyze the psychological and rhetorical dimensions of the poetic images used by the poets of the Pen League, focusing on how these elements influence the reader's experience. A critical analytical approach is employed, examining poetic texts from multiple perspectives, including the formation of poetic images, rhetorical expression techniques, and their role in effectively conveying feelings and emotions. The results indicate that the poets of the Pen League were able, through poetic imagery, to embody the complexities of the human psyche and express feelings of separation, hope, and sadness, contributing to the creation of a deep connection with the reader. The study also demonstrated that rhetoric is not merely verbal embellishment; rather, it is an effective tool used to convey human experiences and suffering in a way that imbues the text with an emotional dimension and touches the recipient's conscience. The research, as a whole, reflects how poetry can serve as a bridge between personal experiences and the shared human spirit.