Journal of Education and Scientific Studies

This research aimed to introduce Sheikh Muhammad bin Shams bin Khinjar al-Battashi al-Omani (d. 1420 AH / 1999
CE) and his composed work Salasil al-Dhahab fi al-Usul wal-Furu’ wal-Adab (Chains of Gold in Principles, Branches,
and Literature), particularly in the section on Tafseer (interpretation of the Quran), by shedding light on his methodology
and highlighting the strengths and weaknesses of his work. To achieve this, the researchers employed five main methodologies:
1. Historical Methodology: To introduce Sheikh al-Battashi and his book Salasil al-Dhahab.
2. Inductive Methodology: To deduce and analyze the section on Tafseer in the book Salasil al-Dhahab.
3. Comparative Methodology: To compare what the author wrote with other Quranic interpretations, particularly
those of al-Baghawi, al-Zamakhshari, al-Qurtubi, and al-Qutb.
4. Descriptive Methodology: To mention the most significant elements in the Tafseer section.
5. Critical Methodology: To clarify the strengths and weaknesses of the work.
The study concluded with several key findings, the most important of which are: Sheikh al-Battashi’s Tafseer is
considered the first Ibadi Omani interpretation of the rare words in the Quran, to our knowledge, that has reached us
completely in a poetic form. Sheikh al-Battashi formulated his interpretation in an easy and smooth poetic style, close to
general jurisprudential phrasing. The total number of verses in his work amounts to 1,637 lines. His interpretive poetry is
characterized by the richness of scientific knowledge in interpretation, creed, jurisprudence, and Quranic sciences, especially in readings and the names of surahs, and the distinction between Meccan and Medinan verses. Sheikh al-Battashi
largely relied on the traditional school of interpretation, with Ma’alim al-Tanzil by al-Baghawi being the main book he
referred to, although he occasionally deviated from it in certain explanatory terms.
One of the main points derived from the research on Sheikh al-Battashi and his book Salasil al-Dhahab is related to
the methodology, specifically his lack of a clear, consistent approach when choosing the terms to be interpreted, whether
they were numerous or few

The Tabiʿi (Successor) ʿUbayd ibn ʿUmayr (d. 74 AH), may Allah be pleased with him,
was among the distinguished scholars known for their pioneering role and esteemed status.
He was one of those who transmitted Qur’anic readings. His readings have been widely documented in books of Tafsir and Qira’at. This Tabiʿi was known for having unique readings
not shared by others, which are classified among the irregular (shadhdh) readings. Given the
importance of these irregular readings, they were heavily discussed in exegetical and Qira’at
literature.
Therefore, I directed my research towards studying these readings through the lenses of
Tafsir and Qira’at literature, due to their significance in enriching and preserving linguistic
aspects. Indeed, irregular readings are among the richest sources in heritage for linguistic material, making them a valuable foundation for modern linguistic studies.
Although the term “irregular” (shadhdh) in linguistic usage generally refers to what deviates from standard or well-known forms, in the context of Qur’anic readings, irregularity
pertains not to the reading itself but rather to its chain of transmission. Many readings classified as irregular have strong justifications in terms of eloquence and clarity. Some are equally
eloquent as the canonical ones; others may even surpass them in stylistic refinement and grammatical strength, grounded in sound linguistic principles.

The verses mentioning the “rope” in the Holy Qur’an carry profound symbolic and spiritual meanings. They represent the covenant and promise between God and humankind, in addition to conveying concepts of security and
stability. This study aims to examine these verses, analyze their interpretations, understand the symbolic significance of the rope, and explore its impact on Islamic beliefs and social behavior. The research adopts a methodology based on collecting all Qur’anic verses related to the concept of the
rope, analyzing the relevant terminology in the Arabic language, and drawing
insights from the interpretations of renowned Islamic scholars. The study
concludes that these verses reinforce the concept of unity among Muslims,
foster trust in God, and emphasize the importance of adhering to Islamic
teachings to achieve social stability. Furthermore, the study reveals that the
rope in the Qur’an is used of guidance, symbolizing the connection between
humans and divine truth. It also appears in social contexts, such as marriage
and communal bonds, highlighting its theological and societal dimensions

This research sheds light on the Holy Quran’s interest in human life and its organization in its various stages, as the Holy Quran mentioned the stages of human life
from birth until death, as it passes through three main stages: childhood, youth - the
most intense stage - and old age. These stages were expressed in the Holy Quran
with words that came in accordance with the Arabic language, as the Arabs in whose
language the Holy Quran was revealed agreed upon them, and these words accurately encompassed all the stages of human life and their details. The Holy Quran
mentioned the needs and requirements of each stage, in addition to the changes and
preparations that accompany each stage, whether physical, psychological or mental.
Thus, the Holy Quran has precedence in this field over many contemporary sciences,
especially developmental psychology..

This research aims to study the exegetical differences between the exegetes of the fifth century AH
in Surat al-An’am as a model by analyzing selected samples of the surah, as it is one of the Meccan surahs
that abound in issues such as monotheism, proving the divinity of God, invalidating polytheism, refuting
the doubts of the polytheists, and proving the doctrine of prophecy and rebirth, which made it a fertile
field for the different approaches of exegetes in dealing with its meanings.
The most prominent exegetes in the fifth century are Imam al-Mawardi, al-Wahidi, Al-Tusi, Al-Sharif
Al-Radi, and Al-Sam’ani and others, and I reviewed their approach in interpreting a sample of the verses of
Surat al-An’am, focusing on the aspects of agreement and difference in interpretation, and the extent to
which their opinions were influenced by the doctrinal, doctrinal and social backgrounds prevailing in their
time.
After tracing the interpretive differences in this research between the exegetes of the fifth century
AH in these verses, I came to the conclusion that no matter how many ways of understanding the Qur’anic
text showed and produced differences and that the Qur’anic text is rich in connotations, and bears more
than one understanding or interpretation, and each interpretation was based on a methodology and reasoning by the interpreter, and this multiplicity highlights the miracle of the Qur’an and its ability to address
different minds throughout the ages

This research, titled: A Treatise on the Verse of Allah
چ ئې ئى ئىئى ی ی ی یچby Ismail bin Muhammad bin Mustafa Isam AlDin Abu Al-Fida Al-Qunawi (died in 1195 AH), is among the significant studies that combine interpretation and theology. The author embarked on explaining the meaning of
God’s knowledge and its connection to God’s creation, illustrating how God innovated
and crafted wondrously, befitting His greatness. The treatise also delved into Imam
Al-Ghazali’s statement on the matter, the criticisms directed at his words, and the
responses to those critiques. It turned out to be a beneficial and delightful treatise.
Praise be to Allah, the Lord of all worlds, and may blessings and peace be upon our
master Muhammad and all his family and companions

In these papers, I have addressed an important effect of charity: its impact on the soul. This is a topic
of utmost importance, as it brings together two great acts of worship: charity and purification. It also clarifies the relationship between them and the urgent need in this age to purify souls and cleanse them of bad
morals and immorality.
In this research, I used an objective and analytical approach, citing evidence from the Holy Quran and
the Prophetic Sunnah, whose guidance is evident in the topic.
Throughout the research, it became clear that charity is not merely a gift and kindness to others, but
rather a method for educating and purifying the soul by eliminating stinginess and miserliness, softening
the heart, and acquiring good morals. It is also a spiritual and humane manifestation that provides care and
attention to others. It is a path to solidarity and a means of achieving social justice, and an important foundation for strengthening social ties among members of society so that they may live in harmony and peace.
Charity is an integrated system and a solid educational approach whose impact extends beyond the
well-being of individuals to society. It transforms society into a cohesive entity characterized by harmony
and cooperation, strengthening its internal structure and making it more capable of overcoming adversity
and challenges

This study aims to examine the eight attributes explicitly mentioned in the
Qur’an as qualities of those whom Allah loves, through an objective and educational analysis. These attributes are classified into three categories: those related to a person’s relationship with God (piety, repentance, trust in God), those
related to one’s relationship with the self (purity, patience), and those related to
others (benevolence, justice, striving in the cause of God).
The research highlights an insightful educational observation: the number of
these attributes corresponds to the eight gates of Paradise, reflecting the comprehensive nature of the Qur’anic approach in shaping a well-rounded believing
personality.
The study concludes that attaining the love of Allah is achieved through embodying these attributes, and that cultivating them serves as a foundation for
the development of both the individual and society in light of Qur’anic values.

This study examines the concept of worldly promises in the Qur’an by analyzing verses that explicitly mention such promises. The research categorizes these
verses into two groups: those related to previous nations, and those addressing the Muslim Ummah. The study aims to explore the nature, expressions, and
contexts of these promises, as well as their associated meanings. An analytical
approach was adopted, focusing on the general meaning of each verse, the idea
of promise within it, and the relevant exegetical interpretations that support the
objective of the research.

Textual criticism (naqd al-matn) is a foundational component in the methodology of hadith
sciences in Islamic tradition, aimed at evaluating the content of transmitted reports. While
early Muslim scholars formulated rigorous criteria for this criticism, they did so within well-defined religious and rational boundaries. In contemporary intellectual contexts, however, the
tools of textual analysis and epistemological paradigms have significantly evolved, raising
the question: can traditional frameworks of matn criticism be reconciled with contemporary
knowledge systems?
This research aims to critically explore the boundaries and principles of matn criticism in
light of modern epistemological developments. It is structured into three core sections: the
first discusses the conceptual foundations of matn criticism in classical Islamic scholarship;
the second examines the transformation of epistemic tools in contemporary thought; and the
third identifies the legitimate criteria and constraints—both rational and religious—for applying
modern textual criticism within an Islamic framework.
The study adopts an inductive-analytical approach while integrating perspectives from textual hermeneutics and epistemology. It concludes that the application of contemporary methods in matn criticism is plausible and even necessary, provided they remain anchored in Islamic
legal and theological principles.

This research aims to introduce Zaynab bint Jahsh (may Allah be
pleased with her), the Mother of the Believers, by exploring her biography, virtues, unique characteristics, and her marriage to the Prophet
Muhammad (peace be upon him). It also examines her narrations from
the Prophet (peace be upon him), analyzing the authenticity and weakness of their chains of transmission based on the evaluations of the hadith scholars.

This research addresses an analytical educational study of a visual educational
tool used by the Prophet Muhammad (peace and blessings be upon him) in his
teaching, namely writing. This study was conducted by collecting hadiths that mention the Prophet’s use of writing as a symbolic tool to clarify abstract religious and
educational concepts. The research relied on an inductive approach to collecting
texts, an analytical approach to interpreting them, and a descriptive approach to
highlighting the educational value of visual tools in the Prophetic Sunnah. The research concluded that the Prophet used writing in three places documented in the
books of the Sunnah: to explain man’s fluctuations between hope and death, to
clarify the difference between the straight path and the paths of misguidance, and
to mention the best women of Paradise. These hadiths demonstrate the depth of
the Prophet’s eloquence in education, as the Prophet embodied complex concepts
with visual symbols that were easy to comprehend and ingrain in the mind, indicating the Prophetic Sunnah’s precedence in adopting visual tools in education and
upbringing

This research explores the impact of the doctrine of al-walā’ wa-l-barā’ (loyalty and dis�
avowal) in preserving Islamic identity, considering it a fundamental pillar in building the unity
of the Muslim Ummah and distinguishing it from other cultures and beliefs. The study reviews
the concept of al-walā’ wa-l-barā’ as presented in Islamic texts and its role in strengthening
loyalty to Allah, His Messenger, and the believers, while disassociating from the enemies of the
faith. This contributes to safeguarding the Islamic identity from dissolution and assimilation
into globalized ideologies and foreign cultures. The research also highlights the doctrine’s role
in promoting social and cultural cohesion and rejecting extremism and fanaticism. It empha�
sizes the importance of education and upbringing in instilling a correct understanding of the
concept. The study concludes that al-walā’ wa-l-barā’ provides intellectual and moral immunity
that protects the Ummah from fragmentation and deviation, reinforcing its unity and stability in
the face of contemporary challenges.

The concept of Barzakh (intermediate state) is the transitional stage between
this worldly life and the afterlife. Important issues related to it include torment,
bliss, and questioning. These issues are established in the legal texts of the Qur’an
and the pure Prophetic Sunnah. Belief in them is an important part of the Islamic
faith, and indeed, a pillar of faith, namely belief in the unseen.
Scholars over the past centuries have focused on interpreting Barzakh from
linguistic and technical perspectives, detailing the states of souls therein. They
believe that a person’s fate therein is determined by their actions in this worldly
life: either to rest and bliss, like the believer in Paradise, or to torment and hellfire,
like the unbeliever, the sinner, and the hypocrite in Hell, in accordance with the
justice of God Almighty.
Some opinions have emerged that deny the torment and bliss of the grave, influenced by rational and philosophical concepts. This has led to the need to clarify
the legal truth of this important issue of faith

This research explores the intellectual foundations of contemporary atheism, as atheism uproots
faith and dries up the sources of reason and spirit under the pretext of science and rationality.
The problem of the research is the emergence of a growing non-religious movement that has evolved
from individual, scattered efforts to collective, institutionalized efforts.
The researcher used a descriptive and analytical approach to examine the intellectual foundations of
atheism, namely: the eternity of the universe and the antiquity of matter; that the universe was created by
chance (Darwin’s theory); the opposition between reason and tradition; the opposition between religion
and atheism; and materialistic positivist philosophy.
The results indicated that atheists hide behind rationalism and democracy, adorn themselves with
logic and philosophy, venerate matter and nature, and denounce religion and theology.
This paper discovered the false masks that contemporary atheism hides behind, namely: secularism,
Marxism, communism, Darwinism, philosophical modernism, and others.
The researcher recommends the urgent need to confront atheism through specialized institutions
that possess the necessary mechanisms and tools for confronting it, such as radio, satellite channels,
magazines, books, and the use of social media, among others.
Understanding the intellectual foundations of atheism helps religious institutions and researchers
fortify society and develop appropriate plans to counter atheism and prevent its spread throughout Islamic countries.

This research, titled “The Impact of Artificial Intelligence on the Study of Islamic
Creed – An Applied Study”, is one of the contemporary studies that examines the
ability of machines to simulate human reasoning and the implications of relying on
them in studying essential aspects of the Islamic religion. The researcher explores
the influence of these technologies on the study of Islamic creed by presenting certain doctrinal issues—both agreed upon and disputed—to AI programs and analyzing
the alignment between their outputs and established creedal texts.
The study revealed instances of inconsistency and inaccuracy in the information
provided by these programs compared to authentic doctrinal sources. Consequently, the researcher highlights these discrepancies to raise awareness about their potential risks.

This research sheds light on the term “the five necessities,” which is
one of the foundations of the study of objectives. This is done in terms
of the historical development of this term, by pointing to the efforts of
scholars in the cumulative authentication of this term and the issues related to it, in terms of definition, clarification, confinement, and control

This study examines the critical methodology employed by Imam Kamal al-Din
Ibn Abi Sharif al-Maqdisi in his gloss on al-Jalal al-Mahalli’s commentary on Jamʿ
al-Jawāmiʿ. The research focuses on the introductory sections of Usul al-Fiqh and the
Qur’anic discussions, highlighting his most significant objections and legal critiques.
It adopts an inductive and analytical approach, with careful documentation of issues
from foundational Usul sources. The findings reveal the depth of the Imam’s scholarly
investigations, the precision of his annotations, and the value of his gloss in enriching
both the commentary and the original text. This study contributes to the illumination of
a significant aspect of critical Usuli heritage in the ninth century AH.

Praise be to God, Lord of the Worlds, and may blessings and peace be upon our Master
Muhammad, his family, and all his companions.
And now. This is the abstract of my research entitled (The Jurisprudential Selections of
Imam Abu Zayd al-Marwazi al-Shafi'i (d. 371 AH) in the Book of Prayer - A Comparative Study).
The research is divided into an introduction, a preface, and two chapters. In the introduction,
I outline the role of Imam Abu Zayd al-Marwazi (may God have mercy on him) and his impact
on Islamic jurisprudence, revealing what is hidden about his personality and jurisprudential
status, as well as his role in spreading the Shafi'i school of thought As for the second topic, I
mentioned in the first section the choices of Imam Abu Zaid al-Marwazi (may God have mercy
on him) in the chapter on dry ablution and prayer. In the first section, I discussed the ruling on
making up a missed prayer with dry ablution for the current prayer. As for the second section,
I discussed the time of obligation of prayer. As for the second section It included the jurisprudential choices of Abu Zayd al-Marwazi (may Allah have mercy on him) in the chapter on the
description of prayer. In the first issue, I discussed the ruling on raising the hands in qunut. As
for the second issue, I discussed the witr prayer with one or two taslims

The interaction of the fundamentalists with logic has become so difficult to dismantle
its complex, and this interaction and blending has not satisfied everyone. Cries of objection
have risen from time to time among a wide sector of researchers, which is based on a feeling
of curiosity about the fundamentalist research that was built on logical foundations. However,
these objections did not deter the fundamentalist research from continuing, nor did they deter
it from achieving more benefit and relying on logical research. The aspects of overlap between
the two sciences have multiplied, and among the effects of this overlap between the two sciences is the transfer of many logical concepts and terms to the field of the science of the principles of jurisprudence, to the point that some scholars said, “He who does not encompass it has
no trust in his sciences at all.” In general negation, the negation is directed at every individual,
and is called comprehensive negation. It is achieved by placing the general tool, such as (all)
or (all) before the negation tool, such as: Every oppressor will not succeed. The meaning is: No
oppressor will succeed. It is required that the general tool is not directed at what comes after it,
as shown in the example. If it is directed at the verb, whether it comes before it verbally or after
it, the statement indicates the negation of generality and the negation of comprehensiveness,
usually, such as: Every sin I did not commit, and I did not commit every sin. In general negation,
the negation is usually directed at the group, and is called the negation of comprehensiveness.
It is achieved by placing the negation tool before the general tool, such as: Zaid did not hit all
the children. It is possible that he hit some of the children, and it is possible that he negated the
hitting of everyone

Praise be to Allah, we praise Him, seek His aid and forgiveness, and we seek refuge in Allah from the evils
of our own souls. Now then, in this research I have studied the reform and rehabilitation of prisoners between
Sharia and positive law and divided it into three sections. The first section deals with the preliminary means of reforming and rehabilitating prisoners and defined reform. As for the second section, I distinguished between the
imprisonment of detainees and convicts, and distinguished between prisoners according to the homogeneity of
their crimes. And the convicts were separated on the basis of their health status. There should be a separation
between sane and insane prisoners. It requires that the insane person not be sentenced to imprisonment because he is not accountable. However, if he goes mad in prison, he is released because he is not accountable. Or
he is placed in a mental hospital if he is feared. It is stated in Mu’in al-Hukkam: “And if the prisoner goes mad. Abu
Bakr al-Iskafi said, the judge does not release him. The insane are subject to mental and nervous illnesses, and any
condition that causes the patient to lose consciousness. It distinguishes between civil rights prisons and criminal
rights prisons, and distinguishes between the imprisonment of juveniles and adults As for the third requirement,
I mentioned the hermaphrodite in a special prison. I defined the hermaphrodite. I also distinguished between
the imprisonment of men and women. I touched upon imprisonment as individual and collective. The distinction
is based on the severity of the punishment and the discrimination according to the social and legal status of
the prisoner. Then the conclusion. In the end, I find it necessary to clarify the following fact: In this comparative
study of mine, I am not trying to create a rapprochement between what is stipulated in the eternal Islamic Sharia
and earthly laws and positive agreements Because trying to bring them together will make Islamic law lose its
element of authenticity, innovation, creativity and ability to find a cure for all new incidents and events that arise.

This research deals with the method of Imam Mujil al-Din al-Alimi in deriving jurisprudential rulings
from the verses of the Holy Quran, shedding light on his distinguished methodology in this field. The
research begins, after an introduction that explains its importance and objectives, with a first section devoted to defining Imam al-Alimi, covering aspects of his scientific life, his travels, his sheikhs and students,
and his writings, with a special focus on the status of his interpretation and the extent of its influence.Then
the second section moves on to analyze al-Alimi’s method in presenting jurisprudential issues, explaining in
detail his method of inferring from the verses of the Quran, and how he uses the verses as legal evidence.
The section also deals with mentioning the different jurisprudential opinions on a single issue, discussing
them in depth, and his distinguished style in weighing between these opinions, while stating the controls
and foundations on which he relied in that. The third section is devoted to the practical application of
Imam Al-Alimi’s approach, reviewing examples of issues of prayer, transactions, and personal status, highlighting the accuracy and comprehensiveness of his approach in dealing with these issues, and how to
apply his theoretical rules to practical facts.The research shows the accuracy and comprehensiveness of
Imam Al-Alimi’s approach, and his strong reliance on legal evidence, with his careful attention to clarifying
the different aspects of the meaning of the Quranic verses

Islamic law places great importance on protecting the environment, considering its preservation a fundamental part of religious
teachings. Islam prohibits corruption on Earth, discourages wastefulness and extravagance, and encourages agriculture and afforestation.
Both the Qur’an and the Sunnah contain numerous directives promoting cleanliness, respect for all creatures, and the responsible use
of natural resources. These principles form a strong foundation for
achieving environmental balance and ensuring sustainability. Thus, Islamic law stands as a comprehensive framework that contributes to
the care and protection of the environment for future generations