Meras journal

Intellectual Transformation in the Thought of the Theologians Abu al-Ḥasan al-Ashʿari and al-Qaḍi ʿAbd al-Jabbar al-Muʿtazili: Selected Models
The intellectual transformation undergone by two of the most prominent Islamic theologians marked a critical juncture in the history of ʿIlm al-Kalam (Islamic speculative theology). The first, Abu al-Ḥasan al-Ashʿari (d. 324 AH), experienced a profound shift in thought, one that led him not only to abandon but also to actively repudiate the very doctrines he had upheld for thirty years. This belated moment of intellectual awakening prompted his departure from his earlier positions and enabled him to establish a new theological school—Ashʿarism—around which a significant number of later theologians would rally. The second figure, al-Qaḍi ʿAbd al-Jabbar al-Muʿtazili (d. 415 AH), emerged nearly a century after al-Ashʿari, and his intellectual transformation represented a turning point within Muʿtazili thought during the fifth century AH.

Research on the concept of the concept of control when modernists in order to benefit from one of the methods of weighting between the conflicting news among the modern scholars of the Imam, in particular, the weight of the control of the narrator of what he tells, as it is a way of weighting based on the bond.
If two conflicting accounts are presented, the people of the Hadith would prefer the narrator, whose narrator is an excellent officer, on the other who do not see it as such.
The research ended with a number of results, such as: The control in the narrator is one of the most important factors of difference, between the conversations and the images of the imbalance in the control of the narrator subject to several factors, may be the origin of the narrator himself, as weakness of memory, and may be beyond the written books, The results of the search are.

The topic of treatment is one of the important topics nowadays, as many people need it, and many have involved themselves in treating people without knowing the principles of treatment. Therefore, it is necessary to clarify the reality of treatment and its legal rulings. The research revolves around the legitimacy of treatment and the encouragement of it, the ruling on treatment with forbidden things, whether food, drink, or external use, and how the doctor deals with the patient as he is the repository of his secret. During the period of treatment and examination, doctors are informed of the patients’ private secrets, which are considered part of their privacy and private affairs.
Although the jurists did not devote a special chapter to this issue in their practical matters, it has an impact on people’s daily lives. Since jurisprudence is comprehensive in addressing and regulating everything related to human life, and illnesses are among the trials with which God Almighty tests His servants, affecting their worship, dealings, and lives with their families and society, the sick person needs to know the legal rulings related to treating illnesses.

This study, through a comparative study, aims to define and analyze the concept of hope in the Quran versus psychology. The study identifies common and differentiated methods for increasing hope, and a suitable approach can be followed to instill and increase hope in individuals based on Quranic lessons. One of the notable findings of this study is that many solutions for creating and increasing hope are already present in the Quran, and that there are many common elements between the findings of psychology and divine teachings. It was concluded that both psychology and the Quran consider hope as a means to achieving one's goal, and both agree that knowing one's goal is one of the means of maintaining hope in a person. Some differences were also found, namely that hope in the Quran is based on the purpose behind human creation and is aligned with perfection, the foundation of which is faith in God Almighty. In psychology, the techniques proposed for enhancing hope are largely individual, whereas the Quran aims to suggest behavioral approaches on a societal scale in addition to individual solutions..

When Imam Hussein (peace be upon him) used multiple methods to explain his project, this indicates his keenness to influence society on the one hand, and to perpetuate this project on the other hand. He (peace be upon him) sought to achieve this by sometimes directing the speech directly to certain individuals, as in directing the question to Al-Farazdaq after his arrival from Kufa, and his keenness to explain the position of the people of Kufa regarding his departure with this particular man. Or he would deliver a specific sermon on a specific occasion of time or place to address the goals of the uprising and enlighten the people and present the argument to them at another time. And a third time the Imam (peace be upon him) would write some books and send them to certain people or parties in which he would explain the basic demands of his uprising, as in his letters to the people of Kufa, his letter to the Banu Hashim, and others.

The Prophet (peace be upon him and his family) represents the light of guidance for humanity and the reason for bringing people out of darkness into light. Therefore, studies and research on prophethood have flourished in various fields, Their beliefs varied in their understanding of prophethood as a divine leadership for which God chooses whomever He wills from among His creation who are sincere to God Almighty and distinguished from others by their ability to fulfill their duties, succeed in their trials, and endure the greatest degrees of tribulation; thus, they become God's ambassadors on earth and strive for good among His servants. Hence, this leadership has become a subject of research and study to determine its limits and rights. Since the Prophet, who is capable of assuming the reins of prophethood, is the ruler of our lives and more deserving of us than ourselves, this confirms his greatness and status with God Almighty, who has entrusted him to choose for His creation what is important to them. If it is incumbent upon the individual, when making choices for himself, to be cautious and seek the truth and the limits of the Sharia in order to preserve the sanctity of the self, which we are obliged to protect and care for until God Almighty takes it, how can we imagine the magnitude of the responsibility that the Prophet (peace be upon him and his family) took upon himself when he made decisions for the entire ummah? Therefore, studying his biography (peace be upon him and his family) requires diligence, caution, and commitment to what is consistent with his status and greatness, otherwise we will cause the truth to be distorted from its course, without realizing the audacity of what we are doing, as has been the case with some studies based on foreign or obscure narrations. All this is because people have abandoned the narrations of the Ahl al-Bayt (peace be upon them), who were the closest people to the Messenger of Allah (peace be upon him and his family) in terms of character, logic, and lineage, and abandoning what has been proven about them is abandoning their right, which Allah and His Messenger (peace be upon him and his family) have made obligatory for them.

Praise be to Allah for His blessings, and prayers be upon the most noble Muhammad and his pure and immaculate family. To proceed: this study is a reflection on the definitions of the word, its categories, and related issues in the book Al-Khulasah al-Alfiyyah in grammar by Muhammad ibn Abd Allah ibn Malik al-Tai (d. 672 AH). The researcher has reviewed the works of grammarians, with a focus on attributing statements to their original authors, such as Mughni al-Labib an Kutub al-Aarib by Ibn Hisham al-Ansari (d. 761 AH), and Manhaj al-Salik ila Alfiyyat Ibn Malik by Abu al-Hasan al-Ashmuni (d. 929 AH), along with the commentary of al-Sabban, Abu al-Urfan Muḥammad ibn Ali al-Sabban (d. 1206 AH). The researcher has also highlighted what is most beneficial in constructing and establishing grammatical rules in order to attain a deeper understanding of the Qur’an and Sunnah. This research further includes new critical attempts in various chapters of grammar, and we ask Allah, the Exalted, for acceptance and success in achieving its purpose. 

Satan worship was not a new phenomenon, but rather has deep roots. Satan sought with all his might to alter the innate nature that God Almighty had placed in people, seeking revenge on Adam, peace be upon him. He then moved his followers from among the jinn and mankind to take a god other than God. Satan complied with those who preferred this world over the afterlife, due to their lack of faith or because Satan had made the afterlife seem nonexistent. Satan worship was of two types: the first was people's worship of idols, planets, people, and other deities. Whoever worships all of these types has obeyed Satan and worshipped him. The second was his worship of Satan himself, and his direct worship had established rituals and rites, and developed its own creed and scripture, from which followers drew inspiration for their shameful deviant teachings, which no rational person would accept. Churches were established for them, and the vilest of people were appointed to lead them, acting as the speaking mouthpiece of Satan. Here, we find the Holy Qur'an confronting all these intellectual and ideological deviations, warning people against Satan, who seeks to lead them astray To the fire

Social policy is an important pillar of society, and an indicator of its progress and well-being, as social policy is linked to all economic, health, educational and political sectors of society, and the essence of the work of social policy is the human being, who is the means and goal of development, progress and well-being. Human development seeks to achieve the well-being of people, increase their capabilities, skills, and experiences, satisfy their needs, and raise the standard of life they live, using the capabilities and available means. To achieve this without compromising the rights of future generations, human well-being is achieved through several factors, namely eliminating poverty and ignorance, improving the quality of education, improving health, preserving the environment, ensuring freedom in all areas of life, and providing decent work opportunities. The research paper seeks to shed light on This important issue is achieved through discussing the following topics:
• The goals and functions of social policy.
• Social Justice.
• Human development, its origins and nature.
• Human development goals.
• Components and pillars of human development.
• A future vision for achieving human development through social policy.

The current research aimed to identify the main social risks facing women in liberated areas by providing a comprehensive and accurate picture of the social, psychological, health, and educational reality of women in these areas. The study used a descriptive analytical approach. To collect the necessary data, a questionnaire was designed and distributed to a study sample of 380 women from Baghdad, Anbar, and Salah al-Din. The results of the study showed that women in liberated areas had been exposed to a wide range of risks prior to displacement, ranging from direct violence to material losses and threats. Forced displacement was the most prominent and widespread risk, confirming the devastating impact of the conflict on the stability of women's lives. They face significant health challenges resulting from a shortage of cleaning materials, shared use of facilities, and the lack of adequate vaccinations and medical care. Women also suffer from a wide range of psychological effects, most notably anger and stress, sleep disturbances, nightmares, fear and mistrust of others, and depression. Based on the previous findings, the study produced a set of recommendations to improve the situation of women in liberated areas and address the social risks they face. The research recommended the provision of urgent psychosocial support, the promotion of sustainable livelihoods and economic empowerment, the provision of medical personnel, supplies, essential medicines, and vaccines, the rehabilitation of destroyed schools, the establishment of new schools in remote areas, the development of reconstruction plans for affected areas, and the provision of stable housing solutions for those affected