Contemporary Islamic Studies Magazine

There are two basic starting points, the first of which is an interpreter of the statement -mostly in the ancient era-, and another statement -the modern statement school- and the two starting points are:
First: The approach statement is a means, not an end: Many commentators, especially the old ones, see that the interpretation of the statement is considered a means and not an end, so the purpose of the statement’s behavior is to prove the miraculousness of the Qur’an, and to respond to everything that doubts the Qur’anic text, so this approach becomes a defensive tool. About the Holy Qur’an first, and a means of understanding the Qur’an as a religion that guides people with the most eloquent and accurate words in expressing meanings, secondly.
Secondly: the statement is a goal, from which other purposes diverge: This trend began with Sheikh Amin al-Khouli, the founder of the new school of approach to the statement, and he and his followers believe that the first purpose of interpretation today is purely literary, not affected by any consideration behind it, and accordingly it is verified. Another purpose intended. We will shed light on this new approach when examining this approach in its modern form.

This research aimed to study the morphological verb and verb morphological formulas as important formulas in the derivatives in the Arabic language, and has focused on their appearance in the dear book and the analysis of their contextual meaning. The study relied on the descriptive analytical approach, has followed the phenomenon in light of the old books in grammar and morphology, with the employment of dictionaries of language and interpretation, to know the degree of relationship between the formula and between the structure and meaning of the act, and the research concluded that the use of these two morphological formulas in the Holy Quran exceeds the apparent meaning to the dimensions of temporal and spatial, rhetorical and spiritual, and this confirms the depth of morphological construction of the Arabic language and its ability to contain the significance.

The Holy Qur’an showed the great role in consolidating religious education by directing the behavior of the Muslim, and developing the individual’s environmental awareness by providing him with the correct vision of the environment, and directing his behavior towards preserving all its patterns in order to achieve his required role on earth as God’s successor in it. In deducing the environmental impact of explaining the Qur’anic verses that refer to the environment and its components, it included the good environment that includes (the prophets, guardians and believers), and the educational environment that is represented by (the child, family and friends), in addition to how to deal with and preserve each type of environment, through the blessed Qur’anic verses and the honorable Sunnah.

من المعلوم أن القرآن الكريم هو المصدر الأول للتشريع الإسلامي، فالأحكام الشرعية مبناها الكتاب العزيز، أو السنة الشريفة أو الاجتهاد السليم الذي يستدل به من خلال دليل شرعي أو ما اجمع عليه فقهاء الأمة وعلماؤها، فالقرآن الكريم عمود هذه المصادر وأساسها، فتفسير آياته واستنباط أحكامه من أهم العلوم، لتوضيح مراد الله تعالى، ومعرفة ما تحمله من معاني.
وقد اعتمد المؤلف على تبيان هذه الآيات بقدر أفادتها للحكم الفقهي، من خلال موضوع الصلاة؛ لأنها عمود الدين والأساس في كل العبادات فإن قبلت قبل ما سواها وإن ردت رد ما سواها.
وإنّ تفسير ابن فهد لم يعرف كتفسير مستقلا له كما عرف عند غيره من علماء التفسير الذين فسروا آيات الذكر الحكيم، وإنّما كان يعتمد على تفسير آيات الأحكام بقدر إفادتها للحكم الفقهي، كما انه كان ينقل المسائل المختلف فيها بين العلماء وقد يؤيد بعضها وقد يخالف بعضها الآخر.

Allah created all people from one soul, and from it He created its mate, and from it He dispersed many men and women, and made them peoples and tribes that you may know one another and do righteous deeds and form a human society that deals in accordance with the moral system that Allah has commanded us to follow. He made women the sisters of men, and prepared each of them to perform his role in worshipping Allah, the Almighty, the Creator, the Maker, and charged them with building society and populating the earth. He sent the unlettered Prophet (PBUH), the best of creation, to all people. There is no difference between an Arab and a non-Arab, nor between a white and a black, nor between a male and a female, except in piety and righteous deeds.

This paper critically examines the narration of the first revelation to Prophet Muhammad (peace be upon him) as reported in Sunni hadith sources, particularly Sahih al-Bukhari. Employing a rigorous analytical approach, the study evaluates both the chain of transmission and the content, comparing them with the Qur’anic depiction of revelation. The narration relies exclusively on the chain: al-Zuhri from ‘Urwah from Aisha, which constitutes an absolute singular transmission. Moreover, it is classified as mursal, since Aisha did not witness the event. The content reveals problematic elements, such as the depiction of Gabriel (peace be upon him) as harsh, and the Prophet appearing fearful and confused—contrary to the Qur’anic portrayal of divine revelation. The study concludes that this narration lacks authenticity both in chain and content, and contradicts essential Islamic theological principles. It recommends reevaluating such foundational reports to preserve the integrity of the prophetic image and the divine message.

The research revolves around the principle of punishment that depends on the nature of a person’s work, whether the work is good or bad, as well as the individual’s behavior and its type, whether positive or negative, given that God Almighty has clarified the details of this in His Holy Book regarding reward and punishment, and that the Qur’anic philosophy is based on what the individual produces through his life’s journey in this mortal world, and that there is an eternal, immortal life. Since the amount of giving and reward is not given for free based on justice and equity, the degrees of entitlement differ according to the individual’s levels. Out of divine generosity, reward and giving have been made greater than the individual’s work, and He has given the person those rewards, some of which pertain to the worldly life and some of which pertain to the world of the hereafter. Among the kindnesses of divine generosity is that the principle of punishment is mitigated in return for committing those sins and transgressions. There are also opportunities for repentance and abandoning those actions. As soon as the servant intends, he is rewarded for that intention that precedes the action. The Holy Qur’an has used all available means and methods in order to give the person the highest degrees and positions. In return, it has made means of deterrence and intimidation so that the individual avoids falling into the abyss. Disobedience and sin, in addition to being mercy and kindness for that individual, on the other hand, opened a wider and infinite door of encouragement and attraction, whether those matters were material or spiritual, as well as the diversity of those rewards and punishments so that man may enjoy that eternal life and permanent bliss.

The research sought to study: (Reference from the Qur’an in revealing the lexical meaning in Al-Shihab’s commentary on Al-Baydawi’s interpretation), and the aim of this study was to monitor a linguistic phenomenon - the word - and direct its lexical meaning according to the mechanism of reasoning from the Holy Qur’an, and Al-Shihab Al-Khafaji’s attempt to penetrate the depths of the text and explore its linguistic and semantic aspects through the words in order to reach the lexical meaning.
Based on the nature of the subject, the research was based on a group of words and their lexical direction through the evidence of the Holy Quran. These words were preceded by an introduction and an introductory entrance and followed by a conclusion within the most prominent results that the research reached, represented by the research’s attempt to reveal the references of the studied texts (the evidence of the Quran) as the most influential text in the marginalia, as it was a main reference in the structure, formulation and meaning, and based on performing what they aim for in terms of lexical meanings, and it remains present in the mind of the recipient, in addition to the strength of its presence and the ease of expressing the meaning and directing it and condensing it in a new style and pattern of presentation and treatment.

The issue of fabrication in hadith is an important topic in the history of hadith. Shia and Sunni scholars have expressed differing, and sometimes contradictory, opinions on this topic. Two books, "Mawduat fi al-Athar wa al-Akhbar" by Sayyid Hashim Maroof al-Hassani and "Al-Waze fi Al- Hadith" by Umar Fallatah, are among the most prominent works to address this topic in the modern era. This research aims to demonstrate the efforts of these two authors and compare their views, using the descriptive analytical approach. Among its most prominent results: The authors review most of the discussions related to the subject, such as the beginning of the fabrication of hadith, its causes, and how to identify fabricated hadiths, and they touch upon examples of books and hadiths included in the main books of traditions of both groups. One of the most important points of difference between them is that Falltah criticized the Shiite side more than the Sunni side, and he believes that the Shiites were the first to start fabricating hadiths, and they limited their study to the knowledge of the Imam, his superiority, his virtue, and his justice. However, al-Hassani strongly rejects this claim, holding the Umayyads responsible for that. He stated that storytellers played a major role in this, and there was no difference between Shiites and Sunnis. Fallatah believes that the situation in the hadith began in the last third of the first century AH, while Al-Hassani believes that the beginnings of lying in the hadith appeared in an early era in the history of Islam and before the emergence of political and sectarian parties and groups in the time of the Prophet (PBUH) or after his death at the most distant. In his opinion, he finds a number of evidences and proofs of the spread of lies about him among the companions before the emergence of parties and groups by more than twenty years. A group of companions sensed this phenomenon and took a firm stance against the narrators of the Prophet (PBUH).

The general objective of family counseling is to maintain the stability and cohesion of the family by regulating the relationships between its members and the safety of their mental health; Therefore، we find that family counseling has a number of psychological، educational and social effects on the individual and the family، in addition to its eschatological effects. It is their responsibility to obtain the satisfaction of God Almighty، and to achieve happiness and harmony within the family

In this research, we have addressed an important aspect of the book Al-Khairat Al-Hassan in the Interpretation of the Qur’an by the scholar Muhammad Rida bin Qasim Al-Gharawi Al-Najfi, studying his life and describing its author, and revealing his method that he used in this blessed interpretation, explaining the original version that we relied on in the study, in addition to verifying the blessed Surah Al-A’raf according to what the author discussed, and we referred to the same sources that the author relied on.

This research journey aims to outline the key aspects of Hadith commentary and the principles that a Hadith interpreter should follow and adhere to before and during the explanation process. The clearer the consensus among Muslim scholars on a particular Hadith or its firm establishment in the minds of rational individuals, the easier it becomes to explain and the more beneficial it remains for the seeker of knowledge.
The researcher found no Hadith more widely accepted by Muslims in terms of authenticity than "Indeed, actions are judged by intentions." This Hadith is present, either in its exact wording or in meaning, across all Hadith and jurisprudential encyclopedias. After all, no action can be undertaken without prior thought or intention, and every action follows certain principles and laws that determine its validity and acceptance. It is possible for an intention to be good while the method of execution is flawed.
Since intention is both a legal and rational prerequisite for any action, especially acts of worship, this study applies the mentioned Hadith to each of the key aspects of Hadith commentary discussed throughout the research.

Sheikh Muhammad al-Sabzwari and an accomplished interpreter, grew up in a scholarly family characterized by piety, humility, asceticism and piety. Interpreting the Qur’an according to the Sunnah and the doctrinal and doctrinal approach to interpretation, and to show the intended meaning of interpretation and interpretation to achieve the will of God Almighty, using what was mentioned from the clear verses, the honorable Sunnah and the considered exegetical books, and through what was mentioned in it, we ask God Almighty to open the horizons of his knowledge and knowledge for us and to be under the misdeeds of His mercy that He is Hearing and Responding.

Linguistically, Iṭmi'nān (reassurance) refers to the calmness of the soul; terminologically, it denotes a level of conviction bordering on certainty, often referred to as customary certainty. Although it does not reach the degree of logical certainty, it aligns with reality in a way that calms the soul thus linking the technical and linguistic meanings. Since rational individuals generally disregard the possibility that reassurance may contradict reality due to its low probability and insignificance Uṣūlī scholars (principlists) have recognized its evidentiary authority (ḥujjiyya) and have established legal consequences based on it. Their view is further supported by several textual and rational proofs, which led them to treat iṭmi'nān as akin to self-evident certainty (qaṭʿ dhātī). However, some scholars, such as the late Abū al-Ḥasan al-Mishkīnī (1305–1358 AH) and others, opposed this view. Their arguments were critically examined and refuted within the study. Based on the accepted evidentiary value of reassurance and through probabilistic reasoning, this study demonstrates that the fundamental condition for the traveler’s prayer (Qasr) is the traversal of eight Farsakhs, a criterion that applies to modern means of transportation.

This research examines the position of the Holy Qur’an on those who differ in belief, and whether it deals with them as human beings with rights. It investigates what the Qur’an has presented in this area, such as proving honor and respect for them, considering them brothers in humanity, and what branches out from that in terms of proving all the basic rights
Such as the right to life, the right to work, the right to education, the right to travel and movement, freedom of expression, the performance of religious rituals, and all other civil rights, and the implementation of laws related to their laws in their right, and this is supported by evidence from the biography of the Prophet and Imam Ali (peace be upon them).
In this context, the research addresses the Qur’an’s position on the issue of treating those who differ in religion with kindness. Should they be treated with contempt, harshness, and disdain, or with kindness, compassion, and gentleness? The second section of the research addresses the issue of permitting the shedding of the blood of those who differ in faith, which has been attributed to the Qur’an, and it has been claimed that it is based on the apparent meaning of some verses.
We have reviewed these verses one by one to understand their true meaning by referring to their contexts and the reasons for their revelation. We have also addressed the verse from which the absolute sanctity of human blood is understood, to arrive at the final conclusion, which clarifies the true position of the Qur’an on those who violate the faith.

This study examines the political and intellectual role of Imam Musa ibn Ja'far al- Kazim (peace be upon him), the seventh Imam of the Twelver Shia, within the context of his confrontation with the Abbasid authority during a historical period marked by the consolidation of Abbasid power and severe oppression directed against the Alids. Contrary to traditional interpretations that portray Imam al-Kazim (peace be upon him) solely as an ascetic withdrawn from public affairs, this research seeks to uncover the features of what can be termed the "Kazimite Revolution"—a systematic and organized movement of resistance against Abbasid tyranny.
The study employs a critical analysis of historical texts and narrations found in primary and secondary sources, with particular attention to the Imam’s (peace be upon him) strategies in undermining the religious and political legitimacy that the Abbasids sought to cement. This is evident in pivotal events such as his symbolic protest in the case of Fadak and the incident of paying respect to his grandfather (peace be upon him). The research also highlights his positions on boycotting oppressive authorities and prohibiting their support, as seen in the cases of Safwan al-Jamal and al-Khayyat, in addition to his clear support for opposition movements, such as his alignment with the Fakh revolt, alongside his strategic use of political infiltration through influential figures like Ali ibn Yaqtin.
The study further addresses the methods of Abbasid repression against the Imam (peace be upon him), ranging from media defamation and prolonged imprisonment to systematic torture, culminating in his martyrdom.
The research concludes that Imam al-Kazim (peace be upon him) was not merely a religious scholar or ascetic, but an intellectual and political leader who practiced a silent yet effective resistance, leaving a profound impact on Shia thought and on the concepts of justice and resistance in Islam. Hence, there is an urgent need to revisit his noble biography through the lens of political and intellectual resistance to gain a deeper understanding of his historical influence and pioneering role in confronting tyranny.

Because of its suggestive expression, it gives the speech a persuasive argumentative feature that works to attract the addressee to what is offered to him and convince him of what I want to convince him of, and get him to influence and persuade, and usually the speaker uses the metonymy to strengthen his argument and attract the ideas of the recipients through sensory meanings from reality, and the metonymy has been one of the most important methods and mechanisms resorted to by orators, poets and writers to add an aesthetic feature to their writings that attracts the recipient, and for this reason rhetoric has evolved a lot And became a persuasive argumentative feature working to strengthen the argument of the speech and lead him to convince the speaker of the dictated ideas and opinions that support the arguments of the speech caster, so the metonymy was studied by the persuasive pilgrims and how it affects the speech on an important text of the Arab and Islamic heritage, and how these methods affect the call of people to jihad for the sake of God.

This research explores the aesthetic dimension of artistic expression in epistolary literature, using "The Covenant of Imam Ali (peace be upon him) to Malik al-Ashtar" as a case study. This text was chosen for its rich linguistic and rhetorical qualities, as it is considered one of the most sublime political and ethical texts in Islamic heritage.
The study aims to uncover the artistic form within this covenant through three main rhetorical devices: simile, metaphor, and metonymy, which serve as expressive tools with aesthetic and semantic depth.
The research highlights how the covenant of Imam Ali to Malik al-Ashtar is not merely an administrative or political document but an outstanding artistic and rhetorical text. The devices of rhetoric—simile, metaphor, and metonymy—formed the core of its artistic composition, helping to achieve a balance between its aesthetic and persuasive functions.
This study shows that Imam Ali combined eloquence with leadership, resulting in a text that unifies wisdom and expression.

Imam Ali`s speech is an important linguistic treasure in the past and present. It shows the knowledge and the education of Imam and his relation with people.
It shows the real use of language, in other Words the function of language. This research tries to show the Characteristic Picture of using the ideal Linguistic Forms, Phrases and terms to help the listeners to understand what the SpeakerK wants to say. The context contains the whole levels of communication forms from the ontological level to the relation between the ideas and between the Phrases and the grammatical structure. The depth of speech shows how to communicate by the different levels Such as Sociolinguists, Psycholinguistics ,the fluency, the accuracy and So on ,Therefore Imam Ali`s speech can be applied on the modern theory of Pragmatics and Linguistics.

This research explores the concept of betrayal in the Holy Qur’an from an ethical and educational perspective, reviewing the key verses and Prophetic traditions hadiths that address the notion of betrayal and its various forms, such as betrayal of trust, breach of covenants, marital betrayal, and betrayal of Allah and His Messenger.
The study emphasizes that betrayal is one of the condemned traits that lead to societal disintegration, loss of trust, spread of hypocrisy, and decline in moral and educational values. It shows that both the Qur’an and the Sunnah strongly condemn betrayal, regarding it as a sign of weak faith.
The research adopts a thematic analytical approach, tracking the occurrences of the term “betrayal” and its derivatives in the scriptural texts, and analyzing the contexts in which they appear.
Betrayal is defined as breaking a covenant or violating a trust, and is regarded in Islam as a reprehensible behavior. It appears in multiple verses of the Qur’an, such as: And do not betray Allah and the Messenger, and do not betray your trusts while you know [what you are doing].” [Al-Anfal: 27], and is also illustrated through real-life stories like the betrayal of Banu Israel, and the betrayal of the wives of Noah and Lot.
The Sunnah further clarifies the danger of betrayal, linking it to hypocrisy, as in the hadith: “The signs of a hypocrite are three… and when he is entrusted, he betrays” The research concludes by stressing the importance of instilling the values of trustworthiness and loyalty within Islamic education—through good role models, continuous moral instruction, and community accountability.

This study aims to identify the key elements of success in work from an Islamic perspective, specifically through the lens Quranic stories. The goal is to highlight the Quran’s emphasis, especially within its narratives, on the importance of work, its success, and the necessity of having the right foundations to ensure the achievement of the desired goals and benefits from one’s work This is achieved through the inductive and analytical methods, by examining the blessed verses, focusing on those under study, interpreting them, analyzing them, and drawing conclusions.

AI fanquala method used by the Arabic methods used by the ethnologists is based on the assumption of questions and answers to determine meaning and understanding among the student and the reader.
These scholars are Imam Al-Samar Qandi,who used thisv method in his book Balance of Assets for the purpose of removing confusion and driving conflict and statement.
For the transport in his book.

This research addresses an important contemporary topic shared between the sciences of principles (usul) and hadith, which is the defense of the Sunnah through discussing the views of one who denies it. The research begins with a translation of Muhammad Shahrour, detailing his date and place of birth and death, the circumstances surrounding his era, and his scientific, economic, social, and intellectual life.
The research presents the idea of the historical text among thinkers by defining this term, its place of origin, and explaining what Arab thinkers have drawn from that theory regarding the historicity of religious texts in general and the Sunnah in particular.
The research clarifies the definition of the Sunnah in both linguistic and terminological contexts according to hadith scholars and usulists

Islamic jurists and scholars of Usul al-Fiqh have discussed the concept of "Tajree" within the context of "Topics of Certainty", a concept that is specific to the field of Usul. While this term is not widely used by legal scholars, it is referred to in their discussions when addressing ignorance of permissibility. "Tajree" refers to the act of committing something believed to be prohibited by Islamic law, while being unaware that, in reality, it is not forbidden. This ignorance is a result of a wrongful or misguided intention. This research compares the perspectives of Islamic jurists with those of legal scholars, as well as the importance of intention in Islamic jurisprudence and its contrast with the law. The Shari'a places significant emphasis on intention, as it is the foundation of all actions, and no act of obedience is rewarded unless it is preceded by the correct intention. In contrast, the law does not attach the same level of importance to intention.

The idea of the research is based on tracking the confirmations received from Imam, Commander of the Faithful, peace be upon him, regarding the reasons for the revelation of the Qur’anic text. Here a number of questions are raised, including: Why this emphasis on the reasons for the revelation? Especially since it came from a figure with religious authority in the Qur’anic community. What role can be gained from studying such assertions? Are these confirmations issued in one narration or multiple narrations? What role did these Alawite affirmations play? Here lies the excitement of the research, through which we will understand the significance of the Imam’s assertions in this science.

Quranic studies have always attracted the attention of researchers and scholars due to the Quran\'s richness in moral, spiritual, and social teachings that form the foundation of human life and the enhancement of human values. One of the central themes in the Quran is the concept of \"adab\" (etiquette), which is regarded as a cornerstone of ethics and piety. This article aims to explore the significance, types, virtues, and methods of achieving adab in the Quran and Sunnah, analyzing its relationship with key Islamic concepts such as faith, monotheism, and social behavior.
Methodology: This study employs a descriptive-analytical approach, relying on Quranic sources, prophetic traditions, and the works of Islamic scholars to provide a comprehensive analysis of the concept of adab. The study examines the key dimensions of adab with God, adab with the Prophet, and adab with creation, while also analyzing the methods of cultivating adab in individual and social life.
Findings: The findings reveal that adab in Islam is a means to attain divine satisfaction, strengthen faith, and achieve happiness in both this world and the hereafter. The Quran and the Sunnah are identified as the primary sources of these teachings, with adherence to adab being recommended across all aspects of life, from worship to social interactions. The study highlights the virtues of adab, including its role in shaping an ethically and spiritually elevated society, and its central role in fostering piety and divine guidance.