Journal of Al-qadisiya in arts and educational sciences

This research deals with the significance of the negation of the occurrence of the report (cad) in the Holy Qur’an, and the implications of proving and negating the approach with (cad) as the places in which (cad) are mentioned share their evidence for a main indication which is the absence of the occurrence of the convergent verb, which is the narration of (cad), and this significance accompanies The main sub-indicators are the product of the intertwining of the presumptions of the contexts of the texts with the significance of the negation of the approach and its affirmation. far from the tenor texts.

The semantic development of the root (G.A.R) between the Arabic language and the Holy Qur’an

This research seeks to study the historical linguistic development of words in the light of linguistic use since the first eloquence with its poetic or prose linguistic evidence, and afterwards in Islam with its Qur’anic code and the following prophetic or lofty sayings and what is parallel to it and parallel in terms of eloquence and the era of protest and its place.
It has taken from the linguistic root (G.A.R) as a field for application in light of the above idea, noting its distinction in the linguistic diversity in the speech of the eloquent poets and others, as well as the uniqueness of its use in the Qur’an, the Prophet or the Alawi, and among the imams of the household (peace be upon them). , and other users within the era of protest established by linguists.
It has become that I traced this word from the beginning of its use, through its early lexical meanings, and even the one to which it developed and rose to use in poetic and prose literary texts, in addition to the comparisons that it needs as far as the word is related to it or the like.
Our way of observing this root and consolidating its linguistic, usage and semantic contextual approach was that we made the poetic and prose code in the era before the Holy Qur’an an end to clarifying the meaning of the root in that era, and after the semantic linguistic diversity it reached during the blessed Qur’an and its era and its aftermath, in order to achieve the principles of development The historical linguistic, and the moral, lexical and semantic development that this root assumed or wore in its various morphological derivations in use. It took the historical, descriptive, comparative and analytical method as a field for presentation, induction, analysis and results. Thus, poetic, linguistic, Qur’anic and hadith blogs became a source for this research in its various richness, in order to serve The Qur’anic-linguistic verbal and usage linguistic lesson, in order to arrive at the research hypothesis which sees that words are the manufacture of their linguistic and usage environment, and that civilization, sociolinguistic knowledge and (Psycho-linguistic) are influential elements in establishing the semantic awareness of the speaker.
The approach followed in this research was in the form of main and subsidiary points, during which the linguistic material was broadcast, in order to be short and take care of diversity and to achieve non-imitation in scientific research. As for the research resources, the idea was drawn in it from many sources, foremost of which are the Noble Qur’an and Hadith books, as well as the books of the language of origins and branches with their different levels and titles. And it is in the form of points as well, with a newspaper with important sources approved in it.

It goes without saying that discourse in general is of great importance, in addition to being a means of communicating with humans, individuals and groups, and for various purposes. Therefore, this research came to shed light on an issue of great importance in our current circumstance, which afflicts the entire Islamic nation, in terms of extremism and terrorism and the call for rivalry and hatred among Muslims, destroying forgiveness from the hadith of the Messenger - may God bless him and his family and grant them peace -: ((Like the believers in Their affection and mercy is like a single body, if one part complains of it, the rest of the body takes care of it with sleeplessness and fever)), the levels of religious discourse that the Islamic system sought to show to the public are guided by the verses of the Noble Qur’an, the hadiths of the Prophet, and the fatwas of Muslim scholars Which has been integrated to produce for us an Islamic moral system and a means that seeks to unite Muslims and move them into a clear spectrum that does not accept discrimination and animosity. The researcher intends by Islamic religious discourse in this study, which does not refer to the analysis of (the Qur’an and the Sunnah of the Prophet), but rather withdraws to the transcendence of the pure and sublime moral meanings that call upon preachers to take the means as a behavioral approach in enlightening societies, and on this the research is straight: (Levels of renunciation of violence in religious discourse It came on a preface and two sections: the first dealt with the rejection of violence and extremism in the Qur’anic and Prophetic discourse, and the second topic came to address the factors related to the content of religious discourse, and then concluded this research with focused results pouring into the arena of tolerance and love among Muslims.

The researcher tried his best to show how miraculous is the Quran. By looking specifically on the synonyms. Words the have different spelling but the have the same meaning. Does this exist in the Quran? Or the are tiny different between them. About that the researcher said the results of his research in the conclusion. And he also brought many examples about that topic to support the right opinion

This paper is an extrapolation of the texts of the Qur’an, extracting from its verses its comprehensive conception of the language, which highlights the existential relationship between man and language; so it is for the sake of honoring man and empowering him with the reasons for the goodness of his livelihood and his return in afterlife; God taught the language to the father of humans: Adam - peace be upon him – and sent every messenger “with the language of his people, in order that he might make (the Message) clear for them”. And because of language, man was able to understand and make others understand, and this enabled him to acquire sciences, exchange experiences, and build civilization

The scientific interpretation was influenced by the emergence of modern sciences in Islamic societies, and in response to the views of orientalists and Muslims graduates of Western universities. This group attributes the causes of delay and weakness in Islamic societies to adherence to religious facts and the Qur’an, as they see the escape from these situations is neglect of religion and contentment with reason and human material experience.
Until a number of thinkers and commentators sought to respond to this intellectual trend, by denying the contradiction and sometimes by proving consistency between the experimental sciences and the Qur’an, and thus they showed that the purpose of scientific interpretation is to use facts and discoveries classified within the empirical sciences, to clarify and expand the scope of the comprehensiveness of the meanings of the Qur’anic verses, and they acknowledged that Interpreting the verses of the Qur’an in the light of discoveries and postulates of experimental sciences according to the meaning of the words of the Noble Qur’an, is the intent of scientific interpretation.
This research refers to the opinions of influential commentators on the emergence of this interpretive current, as well as the background and historical development of this current, and considers the immortality of the Qur’an and university, the acceptance of the scientific language alongside the customary language, the objectivity of scientific investigations, and not contradicting the guidance of the Qur’an and its research on scientific issues, which it considers All of these are important principles of this exegetical current.

Arab Grammarians had paid great attention and consideration to the Holy Qur’an, so they had dedicated several volumes in the various fields of the Qur’an’s allegory, obscure terms, problems, parsing and dialects. All these issues are present in the books on commentaries with all their various tendencies. However, they differ from the books on the meanings of the Quran in uncovering the excellence of eloquence with regard to composing and authoring. The authors started to look for such topics concerning the vocabulary and structures.
The present paper endeavored to tackle the term “the Meanings of the Holy Qur’an” in the light of the clarification of Abu Ja’far AlNhas (died in 338 Hijri), and to what extent it was realized in the book entitled “the Meanings of the Holy Qur’an and Explaining the Problems of its Parsing” written by Qutrub (died in 214 Hijri). The researcher found complete compatibility between the two veins of thought except for two issues: the provisions that are mainly the concern of the Fundamentalists and the Abrogator and Abrogated.
Qutrub revealed his linguistic capability that was provided to him by his teachers and through the knowledge prevailing in his age. Therefore, his areas of research included phonological, morphological, lexicographical, and structural issues concerning the sentences and styles. That was an attempt, on his part, to join his contemporaries, as well his opponents, to form an approach to the “Meanings of the Holy Qur’an”.
I did not choose to cite examples of what was observed in Qutrub’s book, since that was explained in detail in my two books:
1. “Linguistic Views on the Books of the Meanings of the Holy Qur’an: Extrapolation and Method”, published by the Cultural Affairs Publishing House in Baghdad, 2021.
2. “Qutrub the Grammarian (died in 214 Hijri): A New Vision”
Both books provide sufficient examples on the topic.
All praise be to Allah Almighty for granting me success.

Education according to the principles of the true religion has the first effect on psychological reassurance due to its attachment to human life, and building a future that guarantees him to live in safety and peace, physically and psychologically. Most of the Muslim religious scholars emphasized the activation and continuation of religious education with the aim of self-satisfaction and reassurance, by means of compromise and acquiring a new virtuous just trends. Mental health aims to develop the individual, and make him capable of renewed, developed , fruitful activity and awareness, the establishment of correct, right and normal relationships with others while enjoying a stable free will, and a conscious belief to live in complete and lasting reconciliation with himself and his small and large family to enjoy a life filled with stability and psychological reassurance. The research required the following initial plan.
Introduction:
The first requirement: define the vocabulary of the title of the research.
The second requirement: mental disorders.
The third requirement: Religious influences for psychological reassurance.
The fourth requirement: the religious foundations of psychological reassurance.
Results:

The values of human coexistence that were founded to build generations came according to the will of God, the Blessed and Exalted, and were embodied by the Holy Prophet (PBUH) in his words and actions. My destiny at a time when the position of the unified society has become of great importance in its survival and permanence, and embodying the culture of moderation in the contemporary Islamic society through the Holy Qur’an, and returning the Islamic society to the concepts of the first generation of the righteous ancestors. The good was the best nation brought out to people, the importance of the values of coexistence stemming from the womb of the tolerant Sharia: the Noble Qur’an. The Holy Qur’an presents the finest contents of the values of coexistence calling for the establishment of a cohesive society and the building of an individual with a balanced personality, who does not know hesitation, and is not exposed to internal conflict and subjective tendencies. Our true religion, we seek to present a system for the values of coexistence in the light of the Holy Qur’an, to return the Islamic society to solidarity, cooperation, love and harmony, to bring out the true image that the righteous predecessors had, for they are the role models of the nation. Islam and its tolerant teachings seek it

The world of the unseen is one of the worlds created by God Almighty in his power and greatness, and belief in this world is the most important pillar on which the belief of the Muslim man is built. That is why the Holy Qur’an emphasized this fact. The faith of a Muslim is not accepted and he is not called a believer as long as he does not believe in this truth. And the world of the unseen is stronger in existence and greater than the world Witnesses and immoral things that we live in our worldly lives, and for this reason, belief in angels is one of the vocabulary of the unseen world, which I talked about in many of the blessed Qur’anic verses. I shed light on these strange creatures according to what was stated in the Holy Qur’an in the brief research. I was exposed to the .creation of angels and their types, then their qualities and functions

Not only Adonis but also a group of contemporary interpreting projects shares the interpretation of the Quran as a literary text only. Naturally, we do not deny that the literary features are fixed to Quran in its best manifestations. However, the literature of the Quran differs in many respects from the literary text of the poetic and other literary texts whose mere purpose is to delight the reader with artistic images, figurative expressions, symbolic spaces, rhetorical devices, etc. The emotional and imaginative energy of such texts is very high, where its functions end at this point. As for Quran, it is a divine book, as it is adorned with the finest literary appearance. It does not sacrifice logic for the emotional impact on the reader, just as it does not care about imagination at the expense of facts and realities, as the poetic text does, for example. This is because Quran is a book of doctrine and legislation, based on which the features of the cosmic vision and the individual and social life system of the Muslim man are drawn. Hence, the modernist interpreters, among whom is Adonis, made a grave mistake as they looked at Quran from only a literary angle, believing that the general features of the Quranic text do not differ in anything from the general features of any human literary text. Therefore, it would be appropriate to apply the modernist hermeneutical methodologies designed to study and analyze the human literary text in the Quranic text, as is evident

Orientalists took priority in everything related to Muslims in religion, history and civilization, and one of the most important issues that most of them focused on was the study of the sources of Islamic legislation in an attempt to distort them. And their accusation that it was based on Jewish and Christian teachings by the Prophet Muhammad - may God bless him and grant him peace -.
The Holy Qur’an has been a source of astonishment for Westerners, both Arabs and Orientalists, with its comprehensive change in Arab and Islamic society, and what it has added to human civilizations in terms of momentum and life, and what it has provided to culture in terms of development and renewal.
In this context, the Western Orientalist movement did not stop paying attention to the Holy Qur’an; Translation and study. Multiple Orientalist schools and personalities emerged, who provided many translations and studies of the Holy Qur’an in various European languages; Their efforts and research work amounted to the issuance of encyclopedias and the establishment of joint research projects, which fell into grave errors and serious inaccuracies, not befitting the Holy Qur’an. He is above it; What prompted responses from Islamic scholars in the past decades to our current reality, our research focused on studying and knowing those intellectual studies of orientalists that revolved around the Noble Qur’an, and standing on the truth of those falsehoods.

The coding of religious events is one of the forms of coding that poets and writers have attracted in general, especially in the modern era, which has witnessed a general trend in the history of re-reading from a religious and political point of view the events and conflicts that occurred. Especially when history repeats itself, and repeats and mentions events with new personalities and modern faces, and historical images of that and events with symbolic dimensions absorb the spirit of the age and its circumstances and cast a shadow on the facts of daily life. This is because the general religious history is full of articulated events that have been proven to have occurred in religions and divine books and transmitted over the ages, until these religious occasions acquired a symbolic nature, and connotations bearing firmly roots in the collective consciousness, and entered into the formation of religious practices, and the organization of ritual rituals, which are practiced By the owners of religion within the fixed collective rituals. Because of the symbolic nature that many religious occasions included, he became inspiring the feelings of writers and poets in particular, in employing his symbolism, and his semantic energies explode in representing a special poetic experience, nourishing intellectual visions, and psychological crisis situations as a result of the personal and social facts that the poet suffers from. Not far away, we find the poet Jasim is true to track the trail of his predecessors of poetry inspired by heritage, and the representation of emotional experience, of religious events that left the dimensions of symbolic collective thought, and went out of an area of the time, and the limits of the place to the expansion of the code. It has become the property of humanity in every time and place, so every Creator can represent it and summon it to express itself and its psychological and emotional problems. In this research, we try to trace the most important religious occasions that entered the queen of coding in Jassim Sahih's poetry, and based on a complete set of poetic works.

The research aims to preserve the sources of Islamic legislation, which is based on several pillars of a document that accommodates various aspects of life and its dimensions, and possesses the elements of immunity, survival and continuity. It is the responsibility of all the members of this nation, especially its scholars and intellectuals, to build the human being intellectually and civilly and to emphasize the danger of suspicions on the features of religion and the unity of Muslims, under the name of (ijtihad), and the call for brotherhood and support towards the coming torrent of atheism, sectarian tendencies, national strife, internal factors, and partisan sentiments that distract us About bridging the gaps

The miracles of the Noble Qur’an appeared in every field in its systems, language, eloquence and methods of its structures, as well as in its telling of the ancients, its foretelling of future events, the rule of legislation and others. He dazzled the minds, because of the truth and majesty in him, so some souls believed in him, and some of them stubbornly suffered misery and error The statement of the Qur’an preoccupied the Arabs from the first moments of its revelation, so their preoccupation became, whether those who believed in it or those who did not believe, the Holy Qur’an came to them and they saw in its style the same words that they used in the methods of discourse and the colors of logic they familiarized, without slander or fabrication, other than He told them about the methods of his systems, and the faces of his composition, and the coordination of his letters in her words, and his words in their sentences, and he coordinated these sentences in his entirety what astonished them about themselves, from a wonderful prestige and splendor terrifying, and a fear of shivering skins, until they sensed the strong sense, and the weakness of instinct And their communicators saw that it is a type of speech other than what they are in, and that this structure is the spirit of the linguistic instinct in them, and that there is no way to distract it from the soul of an Arab, or to object its use to this soul, as it is the face of linguistic perfection.
The one who knew their souls, and looked into their hearts, rather it is the secret that reveals itself even if they conceal it, and it appears on their tongues, and is evident in their faces, and ends to where feeling and feeling end.
In our research, we wanted to point out an aspect of the miraculousness, which was its subject (the rhetorical miracle in the use of temptation and diction in the Holy Qur’an), which was in two main topics, hoping to be successful in serving the Book of God (Almighty) in explaining the aesthetic and artistic aspect of this immortal book. .

The research sets out from a hypothesis that the set of the Qur’anic stories, as a discourse addressed to Muslims, did not aim to entertain nor to report about the previous nations and prophets in order to expand the knowledge for Muslims.
Rather, the stories came to instill the divine laws in the societies and the individual’s souls of the Islamic mentality according to a divine stipulation or a firm equation that the Holy Qur’an, in its discourse, has been consecrating on the idea that the human condition and the fate of individuals are governed by this divine and firm equation, namely: “committing sins/ punishment” and “rightness /copious reward”. In other words, the Holy Qur’an centers its discourse according to this stipulation: “Be righteous, your destiny will be copiousness and goodness in this world and the hereafter, but if you are not righteous, then for the sins you have earned, your fate will be torment and humiliation in this world and the hereafter.”
The collective torments in the stories of the prophets fall within this divine and firm stipulation. The article is going to study the the Qur’anic story from this point of view. In addition, the Qur’anic stories do not have to be symbolic, historical or mythical, as these are not among the research questions and do not concern the researcher. Moreover, the article is going to give the Qur’anic stories an exemplary dimension, with what can be called an exemplary interrogation of Quranic stories, and it is also going to investigate, through this interrogation, the stories of the prophets whose villages were subjected to collective torments, namely: Noah, Hood, Saleh, Lot and Shuaib.

This research aims to reveal a specific pattern of the places present in the Holy Qur’an, and this pattern is the unseen place in which the Qur’anic text is unique from other human-produced anecdotal and narrative texts; The unseen place and the Qur’anic miracles are inseparable for a special aesthetic reading, so the researcher had a brief pause with the concept of place in language and terminology and a quick vision of the place in the Holy Qur’an. Characterized by creativity, surprise, survival and immortality.

Orientalists set out in their view of the Noble Qur’an and Islamic studies in general with complete freedom, begging for multiple and different approaches at the same time. Therefore, their works sparked a wide debate in Islamic countries because they contained arrows of criticism of Islamic heritage and Arab heritage, bypassing all constants, which led to the formation of a contradictory response to the Orientalist production in Islamic countries. On the one hand, the Orientalist effort called upon Islamic scholars and the intellectuals of the Arab countries to respond to the appeals against Islam and the Arab heritage in general, so the responses and discussions that have continued to this day appeared, and on the other hand: a current that adopted the Orientalist ideas and echoed them in the media and scientific fields, who later became known as the secular current, appeared

One of the most important approaches and ways in which we should deal with the Holy Qur'an is the way of understanding the Qur'an with its aims, objectives and purposes. We will not be able to be inspired by the gifts of the Qur'an unless we know its intentions for us, its duties to us, and the extent of its impact through all of this on us.
Among these aims and objectives are the educational purposes that are for the sake of the purposes of the Holy Qur’an, as the Holy Qur’an lays down, through its verses, an integrated educational approach that contributes to the upbringing of man in the fullest and most complete form, and this education begins from the birth of a person to the last moment of his life.
In this research, we will show the most important guidelines and values of education in the Surat An- Nahal by diving into the verses of this Surah and finding out what it contains in great and glories educational meanings, and the viewer in this blessed Surah will find an integrated educational approach.

There is no doubt that languages represent a special pattern of performance that departs from the ranks of grammatical industry and order, because its constraints are tight with usage, and this usage is not absolute, because every people is accustomed to a specific performance.
Ibn al-Hajeb’s healing instructions harbored an obsession with justifying images of performance that apparently departed from the formation of the face or speech, and this justification can only be by extension to the authority of the language, its analysis, and justification, and their attempt to reach the objective character of linguistic performance.
Among the most important manifestations of these directives were the rulings related to permissibility, abstention, bad behavior, and others, and we may consider choosing one language or excluding another.
There is no doubt that regionalism was present in these directives, as it is the possession of others transmitted to them by narration or hearing from the grammarians, and this regionalization can be described as not outside the circle of performance, which has no relationship to the meaning or the form of composition.

The article has an idea, which includes the study of scientific intermingling and its impact on understanding the Quranic texts, based on the legitimacy of the cognitive antagonism that the Qur’anic text allows as a comprehensive discourse.
The aim of the research comes to record the idea of interfaith in interpretation, after observing the concept of interpretation in the heritage of the ancients, which indicates flatness rather than inter-deepening.
Although the evidence is an urgent necessity, clarifying its interpretive concept, praising it in the introductions to the most famous Quranic interpretations, then the attempts, which were addressed in interpretive Heritage, and in the efforts of the modernists, then clarifying its implications in the Qur’anic text, and putting some concepts in between, such as the interface definition of interpretation, and the need for this procedure Contrasted with interpretation, then discussing the conditions of the interpreter, and reclassifying the types of Qur’anic understanding after it was based on the two types of interpretation and interpretation
That is: deleting the duplicate interpretations, adding new fields of interpretation, and then taking care of the mechanism of this interpretation according to the linguistic material.

This research focused on the study of (multiplicity of meaning according to the multiple Qur’anic readings of the present tense); The readings represent an important tributary of the rich tributaries of most of the Arabic sciences, these are the sciences of language, morphology, and rhetoric, and these lexicon books have formed the Holy Qur’an with its readings as an original and a solid pillar in it. Due to the multiplicity of Qur’anic readings of the present verb, and the research sought to study the present verb in Surat Al-Ma’idah in particular, a descriptive study that sought to find out the different meaning from one reading to another, as it dealt with the multiplicity of semantics of the present verb according to the multiplicity of readings and its investigation in Surat Al-Ma’idah because the Qur’anic readings are an influential factor in the significance On the different meanings of the one morphological form and according to the context, and through the textual study in any of the wise remembrance, specifically in Surat Al-Ma’idah, I dealt with the study of the significance of the present tense and its investigation in the Holy Qur’an as it is considered one of the most important linguistic sources, the richest and most diverse; This is to show the extent of the effect of the morphological forms of the verb in time, and the various connotations that they produce as they exchange temporal roles among themselves according to the context.