Islamic Sciences Journal

This study presents a comparative analysis of the rulings on ḥirābah (armed robbery or violent crime) in Islamic jurisprudence and Iraqi law, focusing on potential differences between men and women in terms of application and execution.
The research begins with a comprehensive presentation of the concept of ḥirābah, its essential elements, and its various forms as mentioned in Islamic texts and juristic interpretations. It also distinguishes ḥirābah from related crimes such as theft and murder.
The study then examines gender-based distinctions in rulings, clarifying that the majority of jurists do not differentiate between men and women in the application of ḥadd al-ḥirābah once its conditions are met. However, it notes specific considerations related to women during the implementation phase, such as pregnancy or coercion, which may justify mitigation or postponement of the punishment.
The study highlights the positions of different schools of jurisprudence: the Mālikī school emphasizes equality, whereas the Ḥanafī school considers the limited participation of women in armed crimes.
In Iraqi law, although the term ḥirābah is not explicitly used, its substance is covered under the provisions addressing terrorism and armed assault. The law applies penalties without gender discrimination, while allowing mitigation in specific circumstances.
The study concludes by stressing the importance of balancing legal punishment with both Sharia-based and humanitarian considerations. It also calls for the codification of ḥadd al-ḥirābah in a clear legal framework consistent with Islamic principles and modern realities.

Islam calls for adornment because it is a way of thanking God for His blessings. If a servant adorns himself for his Lord, especially in prayer while standing before Him with a pure heart and conscience, then he should also adorn himself among his family and community. This adornment and beautification has rules and limits, so that it does not exceed the limits of what God Almighty has forbidden, such as swaggering, arrogance, extravagance, or men wearing gold. This is contrary to God Almighty’s law and will be a calamity for him in the Hereafter. Among the forms of adornment prohibited in Islamic law is boasting about the height of buildings and decorating them with gold, and placing pictures and statues at their gates or inside their halls, which is considered extravagance and arrogance. And turning away from thinking about the afterlife, and all of this leads to preoccupation and long-term hope of remaining in this fleeting world. Among the forms of boasting and extravagance is the decoration of mosques, which the Sharia has considered a sign of the minor signs of the Hour, and that it diverts humility from the hearts of worshippers. Likewise, what we see today of building on graves and taking care of them and glorifying them, and this is something that the Wise Lawgiver has prohibited.

The objectives of Islamic law (maqasid al-shari'ah) have significant implications for understanding the text, strengthening faith, warning against sins and transgressions, and urging the maintenance of kinship ties. Islam came to preserve the five essentials (life, religion, and religion), thus guaranteeing the individual a free and dignified life based on justice and equality, leading to the establishment of a society characterized by virtuous morals. This research aims to study the objectives of Islamic law derived from the narrations of the two female companions, Al-Rubayyi' bint Mu'awwadh and Umm Qays bint Mihsan (may God be pleased with them). It seeks to demonstrate the contribution of female companions in transmitting the Sunnah and understanding its objectives, as well as the role of women in building and consolidating Islamic jurisprudence. The research revealed a number of objectives of Islamic law and concluded that the narrations of Al-Rubayyi' bint Mu'awwadh and Umm Qays bint Mihsan represent an important source for understanding the objectives of Islamic law and highlight the comprehensiveness of Islamic legislation.

Given the widespread decline in moral aspects of low-quality content as a result of the misuse of social media, it is necessary to shed light on these degeneracies through, the research aims to shed light on the concept of (cybersex), which is based on the illicit relationship between two parties through modern means of communication and their popular applications such as Telegram, WhatsApp, Messenger, and the like, and the violations that occur therein, whether through live broadcasting, sending silent images, or speaking through voice calls and conversations via messages, and explaining the legal ruling on it.

Praise be to Allah, the Lord of all worlds, and peace and blessings be upon our master Muhammad (Peace be upon him) and upon his family and all his companions until the Day of Judgement. As for what follows:
Islamic knowledge is regarded as a fundamental pillar in the construction of a society that is dedicated to its beliefs and compliant with its laws. Women have significantly contributed to the propagation of this knowledge through teaching, memorisation, and dissemination.This research focuses on the role of Muslim women in disseminating Islamic jurisprudence. They serve as the essential foundation for building strong, cohesive, and interconnected societies, as well as in the endeavour of calling to Allah Almighty. Islam has honoured women by granting them rights and imposing duties upon them. Women have been entrusted with the vital task of upbringing and preparing righteous generations who will uphold this religion. Undoubtedly, empowering Muslim women with Islamic knowledge contributes to achieving intellectual integration in the nation and reforming the individual and society

The research entitled “The Ruling on Killing Sick and Endangered Animals” examines the jurisprudential foundations related to the permissibility of killing animals suffering from incurable diseases, as well as those carrying contagious illnesses that may pose a threat to human health. The study highlights the emphasis placed by Islamic law on the protection and humane treatment of animals due to their essential role in sustaining ecological balance. Accordingly, the killing of endangered species is strictly prohibited, as their preservation is a legal and ethical obligation aimed at preventing the loss of biodiversity and ensuring environmental stability.

The research examines the jurisprudential Fanqala method of Imam Al-Mawardi in his book Al-Hawi—an applied study on issues concerning the intention of fasting—by presenting his personal and scholarly biography, explaining the jurisprudential issues regarding the intention of fasting, the method of questioning, points of dispute, and Al-Mawardi’s Fanqala, presenting the opinions of the four well-known jurists, discussing the evidence from the Qur’an and Sunnah, and demonstrating the evidential reasoning and giving the preferred view.

There are many texts in the books of the pure Sunnah that have transmitted to us a number of texts from the Torah, also known as the Old Testament.
These texts are diverse, including those on belief, predictions of the unseen, legal rulings, morals and etiquette, and descriptions of the Prophet (peace and blessings be upon him)
These texts include those traced back to the Prophet (peace and blessings be upon him), those attributed to the Companions, and those transmitted by the Successors from what they read or were transmitted to them from the texts contained in the Torah.
These texts include those narrated by Bukhari and Muslim, those narrated by the compilers of the Sunnah, those narrated in Musnads or dictionaries, and those narrated by the compilers of the Hadith collections.
These texts have been compiled from the collections of the Sunnah, and those accepted and rejected have been clarified, along with an explanation of the strange terms, the subtleties of their chains of transmission, and the benefits derived from them

The dog is one of God’s creatures, containing many divine wisdoms, remarkable secrets, and various benefits. This is evident in its use for guarding, hunting, and other purposes — particularly in modern times, where state authorities rely on dogs to detect explosives, combat drug trafficking, pursue criminals, and provide evidence against offenders. Accordingly, this research, following the introduction, is divided into two sections: The first section discusses the dog according to zoologists and the works written about it, and it includes two subsections. The second section explores the legal ruling on a judge’s reliance on a dog in judicial proceedings, and it consists of three subsections.
Finally, the research concludes with a summary of the main findings and conclusions drawn throughout the study.

This study explores the psychological dimension in Islamic legislation from an Usuli and Maqasidi perspective by examining scriptural evidences that consider the psychological state of the mukallaf (legally responsible person). It is grounded in the Usuli principle that Sharia is based on ease, the removal of hardship, and attention to people’s psychological and social conditions, as reflected in the Qur’anic affirmation that no hardship is placed in religion and in the Prophet’s instruction: “Make things easy and do not make them difficult.” The present paper argues that considering psychological states is not merely an ethical or educational value but constitutes one of the higher objectives (maqasid) of Sharia related to preserving life, intellect, honor, and social stability. This dimension appears clearly in the prohibition of marrying two sisters simultaneously, or a woman with her paternal or maternal aunt—rulings that demonstrate the Sharia’s sensitivity to emotional and psychological relationships among relatives. Such unions may lead to jealousy, conflict, and the severing of kinship ties, contradicting the Sharia’s aim of maintaining family harmony. Jurists unanimously upheld this prohibition based on explicit Qur’anic evidence, while Usuli scholars view it as an application of sadd al-dhara’i‘ (blocking the means) to prevent psychological and social harm.

This study addresses the topic of dealing with women during menstruation in Judaism and Islam, using a comparative methodology between the foundational texts and legal rulings in each religion. The research relied on analyzing texts from the Torah and the Talmud in the Jewish context, and the Holy Quran and the Prophet\'s Sunnah in the Islamic context, referencing key commentaries and legal texts (Fiqh books). The study concluded that both religions view menstruation as a special state requiring legislative regulation, but with fundamental differences in application. In Judaism, the rulings focus on the concept of \"Niddah\" (ritual impurity), which necessitates strict physical and social separation, while in Islam, the rulings focus on ritual purity (Taharah) while maintaining the woman\'s dignity and the continuity of family life in most of its aspects. This study aims to provide an objective understanding of the legislative roots and the philosophies underlying these rulings.

This research deals with the importance of a person resorting to Allah Almighty and seeking refuge in Him from the evil eyes of envious and spiteful humans and jinn, who do not hope for good for others, and the many organic, psychological and physical diseases caused by their eyes. The Prophet (peace and blessings of Allah be upon him) sought refuge in many hadiths from the evil eye and envy so that Muslims may follow his example in protecting themselves and their children, just as the Prophet (peace and blessings of Allah be upon him) protected his two grandsons, Hassan and Hussein, peace be upon them, with supplications and remembrances. This research sheds light on the hadiths of seeking refuge from the evil eye and envy, and explains the educational effects of those hadiths through what was mentioned of prophetic hadiths in which the Prophet (peace and blessings of Allah be upon him) sought refuge from the evils of envious and spiteful devils among humans and jinn.

The world is witnessing profound digital transformations that have influenced various fields of knowledge and thought, including Qur’anic studies. This research aims to examine the impact of digital culture on shaping the methods of understanding Qur’anic texts within the framework of contemporary exegesis. It analyzes the interaction between modern technologies and religious awareness, addressing the role of digital media in facilitating access to exegesis sources and promoting community participation in religious dialogue. The study also highlights the challenges posed by the internet environment, such as superficial understanding and the spread of unmethodical interpretations. The research adopts a descriptive, analytical, and comparative approach to explore this phenomenon, seeking to clarify the relationship between digital culture and modern exegetical methodologies, while presenting a balanced view of both advantages and drawbacks.

The Day of Judgment means that God Almighty will stand before His servants and make them aware of the deeds they did in their worldly lives, whether they believed or disbelieved. It is called the Day of Judgment because it is the day of accountability, discussion and questioning. The first horror that will occur is the blowing of the Trumpet. The sky will burst and split, leading to its destruction and disappearance, and only the One, the Prevailing, will remain. All the people were displayed in rows, barefoot, naked, and uncircumcised. The books are placed in the hands of their owners, who do not leave anything small or large without counting it. As for he who is given his book in his right hand, and they are the people of Paradise, he will know that he is among the people of Paradise. He says: Here, read my book. That is when God gives permission. He reads his book and enters Paradise, and on their faces are signs of joy. As for the people of Hell, you will see them lowering their heads before their Lord out of shame and remorse; blaming one another. As for the people of Hell, Hell will be a torment, their clothing will be a torment, their bedding and their blankets will be a torment, so everything will be a torment upon them.