Research and Islamic Studies Journal

In this research paper, I have defined the concepts of the verse "Istiwa'" (transcendence), the controversy surrounding its meaning of Allah's transcendence, and the doctrinal issues it contains. I have demonstrated that the attribute of the Lord's transcendence over His Throne must be believed in, while leaving the how to the meaning. This is the meaning of their saying, "Leave it as it came, without specifying how." In this research, I have followed the inductive approach, by extrapolating the scientific material and attempting to assimilate it according to the established scientific rules of the scholars. Then, I have analyzed it in a way that serves the related issues and clarifies the correct statement.

This study examines the phenomenon of repetition in the poetry of Ghazi Abdul Rahman Al-Gosaibi, one of the most prominent contemporary poets in Arabic literature. Repetition is defined as the use of a word or phrase more than once within a text. It is a rhetorical device with profound connotations and significant effects on meaning and emotion. The study aims to analyze how Al-Gosaibi uses this phenomenon to convey his ideas and feelings more powerfully and effectively. Studying the phenomenon of repetition in Arabic poetry is of particular importance because it helps understand the rhetorical techniques poets use to express their profound meanings. The importance of this study lies in highlighting the role of repetition in enhancing the poetic image and conveying meanings more clearly, reflecting the poet's vision of the world around him. The necessity of this study arises from the need to understand the artistic styles in modern poetry and their impact on the reception of texts. In light of the multiplicity of contemporary poetic styles, analyzing the phenomenon of repetition is essential to understanding the artistic innovations of poets such as Al-Gosaibi and how they use rhetorical strategies to meet the reader's emotional and intellectual needs. The study aims to explore the semantic and aesthetic dimensions of the phenomenon of repetition in Al-Gosaibi's poetry. This study seeks to analyze recurring patterns in his texts and determine their effects on the general and specific meanings of his poems. It also aims to provide an in-depth explanation of how repetition enhances the poet's messages and its role in creating harmony and rhythm. The results reveal that the poet has used various forms of repetition, including letter repetition, word repetition (nominal and verbal), phrase repetition, pronoun repetition, and the weight af'al, all of which contribute to achieving the goal of the poetic experience. This helps maintain the coherence of the poem and serve its semantic aspect. Repetition in Ghazi Abdul Rahman Al-Gosaibi's poetry collection is not merely a rhetorical technique; it carries profound meanings that reflect the poet's visions on his humanitarian and social issues. The study also proves that repetition contributes to the creation of rich poetic imagery and enhances the emotional impact of the text, allowing the reader to interact with the poems in multiple dimensions and aspects. Thus, this phenomenon significantly contributes to enriching the poetic experience and strengthening Al-Gosaibi's artistic messages.

This research includes one of the Sunnahs of prayer, which is Tarawih prayer. The research also aims to explain the importance of the message and its scientific value, as it elaborates on explaining Tarawih prayer, its recitation, and the number of verses that Muslim can recite. The research also aims to explain the status of Sheikh Scholar Muhammad bin Hamza Al-Aydini.The study showed that explanation can have a great place among the books of jurisprudence, and its achievement can be considered a new addition in this field, the emergence of the personality of Sheikh Alam.

This research explores the role of belief in the Hereafter in strengthening moral self-monitoring among Muslims. It examines how this fundamental doctrinal value influences behavior and encourages ethical commitment, particularly in light of the modern world’s cultural and social challenges, which often weaken individual integrity and moral standards.
The study sought to answer the central question: What is the impact of belief in the Hereafter on enhancing moral self-accountability in contemporary Muslim life? From this, several sub-questions emerged, addressing the Islamic concept of moral self-monitoring, how belief in the Hereafter contributes to its formation, the key challenges that threaten it, and ways to activate this belief in today's context.
The research adopted a descriptive-analytical method to clarify the concept and trace its moral dimensions, along with a deductive approach to extract values and principles related to the Hereafter from Qur'anic verses and Prophetic traditions, and connect them to present-day behavioral issues.
The study concludes that belief in the Hereafter plays a pivotal role in building internal ethical control by instilling a strong sense of accountability, as believers become more conscious of divine judgment. This awareness leads to adherence to virtuous behavior, avoidance of sins, and a deeper sense of moral responsibility toward oneself and society. The research also highlighted that belief in the Hereafter supports essential values such as patience, piety, justice, and honesty, making it an effective educational and behavioral tool to confront modern moral challenges.

This research explores Surah Al-Asr from an analytical perspective, aiming to extract its theological, behavioral, and educational insights, given its significant status in the Qur’an despite its brevity. The study focuses on highlighting the essential pillars of salvation presented in the Surah: faith, righteous deeds, enjoining truth, and enjoining patience. It also discusses the implications of the opening oath by time, which serves as a Qur’anic reminder of the value of time and the danger of wasting it. The research aims to demonstrate the centrality of this Surah in shaping the Muslim’s character and guiding their conduct, showcasing its comprehensive principles that lay the foundation for a sound way of life and a path to salvation from total loss. The study adopts a reflective and analytical approach to extract the practical benefits and guidance embedded in this blessed Surah.
Keywords:

This grammatical study aims to illuminate the path to understanding the activity of the Eastern grammarian (Sibawayh) and his influence on one of the grammar books, Al-Mutaba' fi Sharh al-Luma' (The Follower in Explaining al-Luma') by Abu al-Baqa' al-'Akbari. The aim of the study is to document and verify the opinions attributed to Sibawayh in this commentary, and to determine the authenticity of the transmission from him, by comparing what al-'Akbari transmitted in his commentary of Sibawayh's opinions with the texts of the book .The study showed what of these quotations was in agreement with what was in the book, and what was not. The research revealed the opinions of Sibawayh and other scholars. Al-Akbari may attribute an opinion to Sibawayh, which originally belonged to other grammarians .

• The Salmiyya sect was founded by Abu al-Hasan al-Basri (Ahmad ibn Muhammad ibn Salim), who died around 297 AH/909 AD.
• The Sufi influence of this sect emerged in the city of Basra during the third and fourth centuries AH.
• The sect's roots go back to the Maliki school, with influence from the Sufi sheikh Sahl al-Tustari (d. 283 AH), who was Abu al-Hasan's teacher.
• The sect is considered part of Sufi thought and engages in the fields of theology and asceticism. It is noteworthy that most of those who followed the sect did not delve deeply into jurisprudence, but rather adopted asceticism and austerity as their path. Among them were those described as "a people who claim to practice theology and asceticism, most of whom are mentioned in it, and they do not engage in jurisprudence. Whoever studies jurisprudence studies the jurisprudence of Malik."
• One of the important themes in their doctrinal studies is their focus on "the divine and human essence of God." They believe in spiritual dimensions in the relationship between the servant and their Creator, while avoiding trinity or anthropomorphism. These ideas were later transmitted within Sufi circles, especially in the Shadhili school, and extended to the scholars of Andalusia.
• They had a clear influence on Basra Sufism and gained respect from scholars such as al-Sarraj al-Tusi (d. 387 AH), who described Abu al-Hasan as virtuous and of high standing.
• They were present in the travels of scholars and writers such as Abu Talib al-Makki and al-Maqdisi (d. 380 AH), with the latter noting their gentle morals and commitment to remembrance and asceticism. • Their views also occupied a space in the writings of later scholars such as al-Ghazali, who drew inspiration from some passages in his book "Ihya' Ulum al-Din" about their Sufi style. Some Sufis in Andalusia were also influenced by this school of thought.

This study aims to explore the Qur’anic methodology in constructing civil peace and its role in overcoming the repercussions of armed conflicts, with a particular focus on Iraq as a case study. The research is grounded in the hypothesis that Qur’anic principles constitute a comprehensive framework for establishing societal stability, promoting national reconciliation, and addressing the negative consequences of wars and conflicts. The study is structured around three main axes. The first examines the Qur’anic foundations of civil peace by analyzing the concept of peace (silm) in the Qur’an and the supporting principles such as justice, forgiveness, and mercy. It also references historical examples from the early Islamic eras. The second axis addresses how the Qur’an deals with the aftermath of armed conflicts through mechanisms such as reconciliation, compensation, forgiveness, and tolerance, comparing these with contemporary reconciliation practices. The third axis analyzes the reality of armed conflicts in Iraq and assesses the applicability of Qur’anic principles in confronting the sociopolitical and psychological consequences of these conflicts, with the aim of contributing to the processes of peacebuilding and national healing.

Establishing integrity requires diligent work and great effort. Despite everyone\'s awareness of the extent and danger of corruption, fighting corruption is not easy and is not just a matter of words or being satisfied with direct and indirect guidance without intervention. In order to achieve this, we must search for ways and means of this construction in order to raise a person who performs rights, duties and responsibilities.
Because bearing responsibility contributes to building a safe society and a strong barrier against corruption and its people. The one who contemplates his biography, may God bless him and grant him peace, is a clear and sound method for activating these values. This depends on the foundations of methods that the Messenger of God, may God bless him and grant him peace, relied upon in establishing a good structure for life and preserving the individual’s morals from loss and deviation.

This study examines the embracing pause in the Holy Quran, demonstrating the magnificence of the meanings of Quranic words and their eloquence in their multiple meanings. This type of pause falls within the field of waqf and ibtida. This research includes an introduction and two chapters, in which I briefly discuss the field of waqf and ibtida and the embracing pause. I then elaborate on five new instances of the embracing pause, followed by a conclusion containing the results.

This research highlights the philosophy of civilizational construction in the thought of Professor Mustafa al-Siba‘i as a comprehensive and ethically anchored project rooted in Islamic revelation and the spiritual foundations of the Shari‘ah. His vision reflects a deep commitment to the authenticity of the Islamic tradition while engaging the complexities of modern life, forming a balanced approach that seeks renewal without detachment from foundational principles.
Al-Siba‘i affirmed that the pillars of any civilizational awakening must be grounded in values such as justice, freedom, equality, and peaceful coexistence. Central to his thought is the role of the human being as both the carrier of values and the agent of reform. He emphasized the nurturing of moral character, the protection of the family structure, and the elevation of knowledge and education, viewing these as essential for building a society that preserves its identity while interacting confidently with modern advancements.
His contribution to the drafting of the 1950 Syrian Constitution exemplifies his ability to harmonize Islamic jurisprudence with the requirements of contemporary constitutional language. He did not merely translate old fiqh texts but re-presented their essence in a form suited to the intellectual and legislative context of his time, grounding his proposals in the higher objectives of Islamic law (maqasid al-shari‘ah).
Al-Siba‘i’s thought insists that true civilization cannot arise from legal texts alone, but from a transformation in ethical consciousness and intellectual vision. He called for civilizational renewal rooted in Islamic values, social dialogue, cultural authenticity, and human dignity.
In sum, the study concludes that Al-Siba‘i’s intellectual project offers a model for integrating Islamic values with contemporary constitutional thought—a model capable of guiding future efforts to reconstruct civil society and political life in the Muslim world on the basis of revelation, reason, and responsibility, looking forward to the future.

This research deals with a doctrinal study of the claims of digital atheism that challenge the miracles of Solomon, peace be upon him, such as harnessing the wind and the jinn, and understanding the language of birds and ants, in light of the rise of atheistic content on the Twitter platform (X), which adopts a materialistic tendency, denies miracles in many ways, and even deliberately ridicules them, describing them as superstition and magic under false slogans.
This research aims to deconstruct this discourse that diminishes the status of the prophets, by monitoring and analyzing the suspicions raised in the spaces and tweets. It also seeks primarily to defend the status of Solomon, peace be upon him, and to prove his miracles as mentioned in the Holy Quran. The researcher adopts the descriptive and analytical approach to describe the allegations and analyze their intellectual and doctrinal contents, relying on authentic sources of the faith. He concludes that digital atheism is riddled with contradictions, characterized by epistemological selectivity and logical fallacies, and conflates revelation with myth. It is an extremist ideology that ignores scientific and rational resources, and constitutes a form of intellectual sorcery disguised as rationality, while these miracles prove their truth as evidence of prophecy established by reason and Islamic law.

Wealth and poverty are two ways of thinking. The rich believe they control their lives, while the poor view life as luck. The rich strive to make their money work for them, take risks, and are not afraid of failure. The poor, on the other hand, work to earn money and give up when faced with a financial problem. The poor person wants to become rich, but he has fears that make him wary of making mistakes. This escape from pain and effort increases his burdens without achieving any progress. The poor person has simple dreams limited to earning a living and does not seek to develop himself. His focus is on challenges and the possibility of loss and failure. He lives the role of the victim and uses life's challenges as a justification for his withdrawal and surrender. He is jealous and envious of successful and wealthy people and continues to compare himself to others, which increases his frustration. He forms relationships with negative, unsuccessful people whose opinions and behaviors influence him. He does not take the initiative to introduce people to his product or market it. He also predicts his failure early on. His focus is on the problem without solutions. He does not search for facts. His work is limited to his job or working for someone else, and he takes a salary for the time he spends at work. The poor believe they must choose between money and happiness to meet life's needs, and that circumstances must change to achieve their goals. Wealth and poverty are not just material states; they are also patterns of thinking and behavior. The wealthy focus on assets, investment, continuous learning, and the pursuit of opportunities, while the poor focus on income, obligations, fear of failure, and problems rather than solutions. Socially, poverty is defined by the inability to provide for basic needs, while wealth is defined by the possession of assets.

Title of the Study: The Jurisprudential Rulings on Purification for Patients Undergoing Hemodialysis and Peritoneal Dialysis: A Comparative Study
Aim of the Study: This research seeks to examine the jurisprudential rulings concerning purification (wudū’ and ghusl) for patients undergoing dialysis treatment—both hemodialysis and peritoneal dialysis—through a comparative analysis of the four Sunni schools of Islamic law (Hanafī, Mālikī, Shāfiʿī, and Hanbalī). The study also aims to propose practical solutions that reconcile adherence to religious obligations with the medical circumstances of patients.
Research Questions
• What is the impact of blood loss during hemodialysis on the patient’s state of ritual purity and validity of ablution?
• What is the impact of the discharge of fluids and waste (analogous to urine) through a catheter during peritoneal dialysis on the patient’s state of ritual purity and validity of ablution?
Methodology
The study employs a comparative inductive approach by:
• Presenting the opinions of the four Sunni schools of jurisprudence on the two principal issues.
• Analyzing the evidences cited by each school and determining the stronger opinion based on the weight of the evidence.
• Documenting Qur’ānic references and authenticating Prophetic traditions.
Clarifying relevant medical terminology pertaining to dialysis in order to ground the jurisprudential reasoning on accurate medical understanding.
Key Findings
1. Hemodialysis invalidates ablution due to the significant amount of blood exiting the body. This view is considered the stronger position in light of the supporting evidences.
2. Peritoneal dialysis also invalidates ablution, since fluids and waste (treated as impure urine) are discharged intentionally and regularly through an artificial outlet (catheter), thereby assuming the legal status of a natural excretory passage that nullifies purification.
3. The study underscores the flexibility of Islamic law and its consideration of necessity and hardship, allowing patients to benefit from legal concessions such as combining prayers or resorting to dry ablution (tayammum) when difficulties arise.

All praise is due to Allah, Lord of the Worlds, and may the best of blessings and peace be upon our Prophet Muhammad, his family, and his Companions. This study, entitled “The Interpretive Opinions of the Tabi'i Yahya ibn Sa'id al-Ansari al-Madani (d. 143 AH) – Collection and Analysis”, addresses one of the prominent figures among the Successors who contributed to the exegesis of the Qur’an through reliable narration from the Companions and those who followed them.
The research begins with an introductory section that provides a biography of this eminent Tabi'i, highlighting his upbringing, teachers, students, and scholarly status. It then examines his methodology in Qur’anic exegesis, which was characterized by reliance on transmitted reports from the Companions and Successors, with a conscious avoidance of Isra’iliyyat. The applied section of the study collected five interpretive reports attributed to him from classical exegetical works, analyzed them, compared them with the views of other exegetes, and determined the most sound opinions.
The study employed the inductive, analytical, and comparative method, tracing his statements primarily in the Tafsir of al-Tabari and that of Ibn Abi Hatim, and then analyzing them within the framework of Qur’anic hermeneutics and the principles of Tafsir, alongside comparison with other exegetical traditions.
The findings reveal that although Yahya ibn Sa'id al-Ansari’s interpretive reports are limited in number, they are of high scholarly value. They are characterized by reliance on transmitted tradition, consistency with the opinions of the majority of exegetes, clarity, conciseness, and alignment with the Qur’anic context and the Arabic language. His methodology was firmly grounded in the narrations of the Companions and Successors, without divergence from their interpretation

The concept of the mask is one of the most important characteristic of modern poetry.It is an artistic technique that the poet resorts to metaphor another personality ( Historical and Legendary)to talk about her way. In order to achieve objectivity،and hide the direct self .Expressing thoughts and feeling . It may be hard to say Directly . that is why we find that when a modern poet wants to talk about a specific issue community concerns he disguises himself as another person، speaks in her voice، and expresses her thoughts and opinions . among the most important modern poets who used this technique in their poetry . (Bland AL Haidari) we find wearing a mask in many situaions and issues to express them with complete honesty and clarity.

The Arabic novel is regarded as the leading form of Arabic pros literature. This is due to its stylistic features, as the author conveys inner feelings, ideas, and human concerns with greater liberty. For this reason, the first-person point of view is often employed. Its components are challenging to define, as it is a literary form that evolves and transforms rapidly. Elements such as time, setting, characters, storyline, and events depend on the writer’s expertise and are essential; if any of these aspects are missing, the work is not classified as a novel but seen as something else.

This study addresses the concept of silence (al-sukūt) as a source of evidence In Islamic jurisprudence (uṣūl al-fiqh). It defines legislative silence linguistically and technically, distinguishes it from other types of silence, and categorizes its forms and relation to sacred texts. The research reviews the positions of various legal schools regarding the validity of silence as evidence, focusing on jurisprudential applications and the connection between silence and tacit consensus (ijmāʿ al-sukūt). Finally, It outlines the conditions that render silence meaningful, its practical uses, and the perspectives of later scholars on its evidentiary weight. The study concludes that silence is not an independent proof but its validity depends on context and Indicators, with varying views among scholars about its legal significance.

The poetic image is a basic literary tool in poetry and a process of mutual interaction between the poet and the recipient, as the poet expresses his ideas using poetic language, which is not limited to visual imagery - but rather includes all the senses (sight, hearing, smell, touch, taste) in order to enhance the meaning, arouse emotions, and provide a rich sensory experience for the reader. The poetic image is a basic element in constructing the poem, along with rhythm and other elements that contribute to the beauty and impact of the poetic text. Poetic images help express ideas indirectly through the use of symbols and metaphors.

This study explores the Islamic legal principle of Ghalabat al-Zann (Preponderance of Probability) as a foundational concept in Usul al-Fiqh (principles of Islamic jurisprudence). It addresses two key issues:
First, a theoretical examination of the concept of Ghalabat al-Zann, including its definition, legal significance, and distinction from certainty (yaqīn) and doubt (shakk).
Second, an analytical study of juristic disagreement regarding its application across various legal fields, such as purification, prayer, forgetfulness, uncertainty, transactions, judiciary, and criminal law, highlighting the views and evidences of the four major Sunni schools.
The study is divided into three main sections:
• The first discusses the theoretical foundations and domains of Ghalabat al-Zann.
• The second presents examples of juristic differences in worship, transactions, and judicial matters.
• The third investigates its impact on criminal law, particularly in avoiding the implementation of hadd punishments due to the presence of doubt.
The findings show that Ghalabat al-Zann is a valid and functional legal tool employed when certainty is unattainable. The juristic diversity surrounding its application reflects the flexibility, depth, and ethical commitment of Islamic law, reinforcing the need to employ this principle in contemporary legal reasoning aligned with the higher objectives of Sharia (Maqasid al-Sharia).¬

This research aims to draw attention to an important issue concerning the term \"Munqati\' While it has been established in the books of hadith terminology that the term means a lack of connection in the chain of narration (Isnad), and this is true, the hadith critics have also used it in another way.
The critics often use it in the sense of \"Mauquf or \"Maqtu\', meaning that the narrator did not have a Marfu\' hadith (a hadith attributed to the Prophet Muhammad), but rather narrated narrations or reports that are stopped at the Companions or their successors. Thus, in this usage, the term describes the hadith of the narrator and is not a judgment on the lack of a connected chain.
It has been mentioned in books of terminology that this usage is specific to Abu Bakr Ahmad bin Harun bin Ruh al-Bardiji al-Barda\'i (d. 301 AH), who used it to refer to a narration that stops at a Tabi\'i (successor) or someone of a lower rank, being their own saying or action.
However, after research, it became clear that this is not entirely accurate. Other critics, such as Al-Bukhari, used this term in the same way much earlier, and not only for narrations stopping at a Tabi\'i. They sometimes described an isnad as \"Munqati\'\" even when the narration stopped at a Companion, being their own saying.

The research focuses on collecting and analyzing prophetic hadiths that highlight the virtues and status of scholars in Islam. It explains how the Prophetic Sunnah (Sunnah) demonstrates that scholars are the heirs of the prophets and that seeking knowledge is a path to Paradise. The researcher used an analytical approach to understand the linguistic and legal connotations of the hadiths and determine their authenticity by referring to authentic hadith books.
The research demonstrates that the Prophetic Sunnah (Sunnah) accorded scholars a high status due to their role in preserving the religion and guiding people. It also discusses the impact of these hadiths on instilling the value of knowledge and respect for scholars in Islamic society.
The study concludes that -respect and appreciation for scholars is a fundamental principle of the Prophetic Sunnah- and that knowledge is the foundation for confronting ignorance and deviation, reinforcing the need to focus on scientific institutions and contemporary scholars.

After this journey and engagement with Bahjat al-Nazirin fi Mahasin Umm al-Barahin by Sheikh Shihab al-Din al-Ghunaymi, I present to you the summary of my conclusions as follows: Sheikh al-Ghunaymi is Ahmad ibn Muhammad ibn Ali, al-Ghunaymi, the eminent scholar, the verifying imam, Shihab al-Din al-Ansari al-Qahiri al-Hanafi, who passed away in the year 1044 AH. Sheikh Shihab al-Ghunaymi is considered one of the foundational pillars among the authors of commentaries in the later Islamic centuries. He introduced a significant shift in the realm of critique and scholarly discussion, as seen in his commentary, whether on linguistic, grammatical, jurisprudential, or usuli (principles of jurisprudence) matters, among others.
Furthermore, Sheikh al-Ghunaymi’s vast memory, broad intellectual capacity, and extensive exposure to various sciences and disciplines enabled him to diversify his writings. In his commentary, one can find a rich interweaving of various branches of knowledge: Qur'anic

exegesis, language, grammar, morphology, jurisprudence, legal theory, theology (kalam), history, and more.
Despite his innovations and breadth, Sheikh al-Ghunaymi—may Allah have mercy on him—remained faithful to the methodological