journal of Islamic science college

The process of communication between a questioner and a respondent results in the production of discourses with interconnected cognitive systems, through the formation of the answer and its support with aesthetic and persuasive techniques. Al-Alawi discourse is characterized by the beauty of rhetorical formation and the depth of thought and logic; the Imam\\\\'s (PBUH) answers were born from the fabric of his eloquence and cognitive treasury, and his unique mind was able to answer the questions directed to him (PBUH) by entering the minds of the addressees and questioners according to their positions. The rhetorical styles and structures of the discourses varied; achieving logical balance with aesthetic influence and cognitive dimension.

Mahmūd al-Warrāq, an Abbasid Poet (d. 230 AH), practiced papermaking and slave trading in his youth. He composed poetry on love and wine, but later adopted asceticism and piety. Consequently, his poetry became dominated by themes of asceticism, wisdom, and moral guidance, reflecting the influence of the Qurʾān, Ḥadīth, and religious heritage in terms of rhetoric, eloquence, and style. He employed quotation and incorporation in three forms—direct, transformative, and allusive—blending seamlessly with the cited text to reinforce and embellish his poetic ideas, both semantically and aesthetically. His poetry aimed to reform the audience and society, which had been affected by frivolity, heresy, and debauchery, thus impacting both semantic and artistic levels. Al-Warrāq’s work demonstrates his artistic skill and the breadth of his Islamic knowledge, which interwove with his poetic experience, achieving a balance between spiritual and literary dimensions. His poetry embodies spiritual, ethical, social, and narrative aspects.

The analysis of the narrative level according to the Parisian semiotic school requires a detailed examination of the tasks performed by the acting characters to achieve the object of desire, as well as an assessment of their competence and potential when confronting the opponent and the obstacles that hinder the fulfillment of that desire. The analysis involves evaluating the acting characters and determining the outcome—whether positive or negative—by employing the actantial square. This method is applied to the novels of Ḥannā Mīnah published after 2000

This study examines the introductions to the musnad (fully isnād-based) books of the Prophetic Sunnah and their appendices, tracing their emergence, stages of development over five centuries, and their scholarly and methodological content. The significance of the study lies in highlighting the substantial body of knowledge contained in these introductions and clarifying the methodological approaches adopted by their authors in compiling their works. Such an examination helps to reduce conjecture and speculation regarding these works, as the author of a book is the most knowledgeable about its content and aims. The research problem centers on identifying the historical period in which introductions to musnad ḥadīth works first appeared, tracing their development across the centuries, and determining the methodologies employed by hadith scholars in composing these introductions. The study aims to explore the methodologies of hadith scholars in introducing their works, to demonstrate the considerable efforts they exerted in this regard, to address and dispel doubts related to the Prophetic Hadith, and to identify the scholarly endeavors undertaken to establish rigorous hadith principles based on caution and precision in order to protect the Sunnah from spurious material. The study adopts an inductive and analytical methodology. Among its most important findings is that no hadith works with formal introductions existed in the second Islamic century, and that the earliest appearance of hadith introductions dates back to the third century AH. Ṣaḥīḥ Muslim is identified as the first musnad hadith collection whose author provided it with a formal introduction. Furthermore, an examination of the introductions to musnad hadith works reveals that they underwent notable development over the centuries and that the methodologies employed by hadith scholars in presenting their works varied, while remaining of great scholarly value. These introductions contributed significantly to refuting doubts concerning hadith and contain a rich body of academic material. One of the main conclusions drawn from these findings is that hadith scholars were pioneers in the practice of providing systematic introductions to scholarly works, and that the introduction constitutes an essential component of academic authorship.

Scholars of religion have not limited their inquiries to the philosophy of religion alone; they have also devoted considerable attention to the history of religions. This was necessary, as the lands of the Muslims after the Arab conquests were inhabited by diverse peoples and communities adhering to different religions and belonging to various sectarian traditions. Consequently, the study of religions attracted a wide range of scholars and thinkers, whether from the standpoint of their historical development, their philosophical foundations, or the relationships among their doctrines. If we return to the examination of religious belief and the elucidation of its origins, it may be inferred that monotheism constitutes the original foundation, after which polytheism emerged within these religions. Many communities believed in natural elements conceived as deities of good and evil: beneficent phenomena such as rain and security were attributed to a god of good, whereas destruction and death were ascribed to a god of evil. There are also those who defend paganism, arguing that it represents, at a certain stage, an expression of humanity’s innate needs, which is later transcended as humanity matures and reaches intellectual adulthood. At that point, paganism is abandoned, and idols come to function merely as signs and symbols. Peoples became acquainted with the traditions and beliefs of these religions through interaction and contact among different communities, and many were drawn to them. This tendency can largely be attributed to the environmental and social contexts in which human beings live.

Imagination is linked in one way or another to real reality and life behavior, in addition to its attachment and dependence in a cognitive process on the unreal unreal, as a result of its comprehensive system carrying everything that is imaginary, imaginary, imaginary, or illusory, in addition to its description as close to the fantastic, fantastic conception in some way. Imagination also represents a broad semantic field within which myths and legends are embedded, provided they have a realistic impact and have become part of everyday social and behavioral practice. Through our study of the elegiac poetry of pre-Islamic poets, and our examination of their poetic texts, we have been able to learn many aspects of their daily lives, particularly those related to certain rituals and traditions. These include: death rituals, their mythological extension, and the circumstances and causes that follow, influenced by the environment, such as wars and fighting, as well as beliefs and mythology, which played a significant role in the lives of pre-Islamic people. Keywords: Imagination, Elegy in Pre-Islamic Poetry, Representations of Imagination in Elegy Poetry

Sayyid ʿAbd al-Aʿlā al-Sabzawārī is considered one of the leading contemporary Imāmī jurists, and his book Muhadhdhab al-Aḥkām is among the most prominent works of modern Imāmī jurisprudence. Given the importance of determining the proper time for prayer for the religiously responsible individual, this study examines the issue of the beginning of Maghrib prayer according to Sayyid al-Sabzawārī in a comparative framework. The nature of the research required an introduction to the scholar, a review of juristic opinions on the issue, and an identification of the preferred opinion

The study of religions (ʿIlm al-Adyān) is one of the Islamic sciences with a human-centered orientation at both the cultural and civilizational levels. The Islamic world today faces significant changes and challenges. Since religion constitutes a fundamental component of human identity and serves as one of the primary motivators of human behavior, understanding and comprehending its civilizational effects and dimensions is of utmost importance. This topic will be addressed through the following sections: 1. The Concept of the Study of Religions and Its Islamic Origins 2. The Importance of the Study of Religions 3. The Civilizational Effects of the Study of Religions in Islam

The research titled “The Role of the Holy Qur’an in Healing Social Harm” revolves around defining the concept of social harm both linguistically and terminologically, identifying its causes, and exploring ways of treating it through the Qur’an. Due to the importance of this topic in our contemporary times, I divided the research into three sections: The first section discusses the term “social harm” both as an individual and compound concept. The second section addresses the causes leading to social harm, deduced from the Book of Allah, the Almighty. The third section examines the methods of healing social harm from a Qur’anic perspective, along with the positive effects resulting from applying these methods and means. I employed an inductive, analytical, and deductive approach by surveying the verses of the Holy Qur’an that discuss the causes of social harm and its remedies, analyzing these verses with reference to the words of scholars and commentators, and deducing the methods of treatment and their positive impact on individuals and society. The research concluded that anything leading to societal fragmentation and causing harm to others—whether through speech or actions—is considered social harm. The Holy Qur’an offers a comprehensive methodology for addressing this harm, based on noble values and principles, and provides practical solutions aimed at building a cohesive society characterized by justice, equality, and mercy, thus achieving happiness and prosperity for all

The transmission of ijmāʿ (consensus) in many juristic issues is sometimes presented by certain scholars as merely the opinion of the majority (jumhūr), while others may classify it as a binding consensus. This discrepancy in transmission has led some researchers to regard such attributions as lacking precision and, at times, as a source of confusion in reporting juristic views. It is not uncommon for multiple opinions to be attributed to a single imām; consequently, some scholars opt to prefer one narration or opinion over others, whereas others transmit these narrations without any preference. Such circumstances necessitate a thorough study that addresses the definition of the term ijmāʿ, and examines whether its validity requires the agreement of all mujtahids, or whether the agreement of the majority suffices—such that dissent by a minority would not affect the claim of consensus. This topic is of great importance, as ijmāʿ, in its general sense, constitutes a fundamental legal source within Islamic jurisprudence across the various Islamic schools of thought, despite their differences regarding certain details. Consequently, consensus plays a significant role in legal reasoning, particularly in cases where no clear evidence is found in the Qurʾān or the Sunnah. Accordingly, we find that some scholars, when transmitting a particular opinion, assert that it is established by consensus. However, upon examining the roots of the disagreement, one may discover that the issue in question was in fact disputed by some jurists—even if their number was small. Nevertheless, the existence of such disagreement means that a consensus, in the literal linguistic sense of the term, was not actually achieved. For this reason, I have divided this study into two sections. The first addresses the meaning of ijmāʿ, its authoritative status, and its various types. The second examines the views of legal theorists (uṣūliyyūn) regarding the requirement of unanimous agreement among all mujtahids. At the conclusion of the study, several findings were reached, including the following: • Ijmāʿ is, in general terms, a binding legal proof. • Legal theorists differed over the issue of whether the existence of dissent among some mujtahids affects the validity of consensus, expressing more than ten distinct opinions; the strongest of these views holds that the agreement of all mujtahids is a condition for the validity of ijmāʿ. • As a result of this disagreement concerning the requirement of unanimity, we can better understand why some scholars describe certain issues as being established by consensus, even though they merely represent the opinion of the majority. And our final supplication is that all praise is due to God, Lord of the worlds, and may God’s peace and blessings be upon His trustworthy Prophet, and upon his family and all his companions.

This study aims to identify the types of badīʿī coordinative patterns employed in the poem “Zayn al Nisāʾ: The Best of Women” by the poet al-ʿAbbās ibn al-Aḥnaf, and to examine the nature of his stylistic approach, as well as the manner in which it is constructed and shaped so as to function as an effective artistic tool within the poem. The poem exhibits an almost complete integration of both phonetic and semantic rhetorical embellishments. The study further seeks to highlight the poem’s aesthetic and artistic value through an analysis of symmetrical, contrastive, and imaginative coordinative structures, in accordance with an integrated critical perspective on the dimensions of beauty generated by the poetic self. It also explores the impact of these axes on sentence construction in its various forms, and the poet’s ability to create poetic contexts endowed with harmonious and evocative artistic significations that engage the reader, attract attention, and enable the reader to imaginatively embody the poetic text as envisioned by the poet.

In light of the digital transformation that the world is witnessing today—one that is closely connected to human daily life—it has become necessary to demonstrate that Islamic Sharia is compatible with these developments and capable of keeping pace with them through activating the role of collective juristic ijtihād in contemporary issues, such as cybersecurity. Cybersecurity constitutes a component of social security and is directly related to the objectives (maqāṣid) of Islamic Sharia. Moreover, the new technologies of the Internet have given rise to various forms of cybercrime that pose a significant threat to the security of both states and individuals. Accordingly, this study seeks to clarify the role of juristic councils and fiqh academies in addressing these developments and issuing relevant Sharia rulings.

This research presents a thematic study of the story of Lady Mary, the Virgin, during her pregnancy and the birth of her noble son, Jesus the Messiah (peace be upon him). It seeks to uncover the dialectic between the trial of affliction experienced by Lady Mary (peace be upon her) and the divine blessing bestowed upon her through the glad tidings of Jesus. The study explores the narrative across different Qur’anic exegeses, highlighting the psychological dimension of the suffering of a chaste woman when entrusted with a divine command that tests her patience in the very matter most precious to her as one who was raised and dedicated to the service of the House of God. The research further reveals the depth of the connection between affliction and strong attachment to God, presenting it as the ultimate solution in such circumstances. Among its key findings is that the interplay between trial and blessing in Mary’s story demonstrates the high status accorded to women in Islam. Moreover, Mary’s upbringing in the mihrab, under the care of Prophet Zechariah (peace be upon him), was not a passing preparation but rather a deliberate training for the exceptional trial she was destined to face. The research upholds the consensus of the majority of scholars, past and present, that prophethood does not occur among women; thus, neither Mary (peace be upon her) nor any other woman mentioned in the Qur’an received revelation. Nevertheless, her exalted status is firmly established through divine selection and honor.

The research aims to study and edit the manuscript of Imam Muhyi al-Din Muhammad bin Suleiman al-Kafayji (d. 879 AH), which is itled “Al-Bishārah” which is a treatise on the Words of Almighty Allah: “Then come forth a chapter alike”, in which the author - may Allah have mercy on him - dealt with nullifying the wrong interpretations of this verse, and refuting it. For those who delve into it relying only on the logical rules and abstract rational inferences far away from the Arabic forms to which Qur’anic rhetoric is subjected to. In this treatise, Imam Al-Kafayji, Muzaffar al-Din al-Shirazi, made a mistake in what he researched and in what he inferred, because he relied on sheer logical rules in his inference. The research plan included an introduction, two topics, a conclusion, and indexes. The introduction dealt with the importance of the title, the reasons for choosing it, previous studies, the research plan, and its methodology. It was divided into two sub-topics. The first sub-topic dealt with the academic aspect related to introducing the author and the manuscript. The second sub-topic is specific to the edited text. Then I concluded the research with a conclusion that included the most important findings and recommendations. One of the most important findings was proving the invalidity of Imam Muzaffar al-Din al-Shirazi’s statement about the verse under study, which is based on abstract logical inferences. It was also concluded on through the study that the pronoun in the Almighty’s saying: “Then bring forth a chapter alike” refers to the revelation, and its meaning is: They should produce a surah that is similar to its description in the unique explanation and elegant composition. It also became clear that it is invalid to interpret the verses of the Glorious Qur’an based on logical rules while neglecting the Arabic methods, as the Qur’an cannot be adjudged by abstract rational inferences. Among the recommendations is that researchers should pay more attention to the writings of Imam Al-Kafayji, as some of them are still in manuscript and need to be produced, studied, and edited due to the great knowledge contained in the writings of this eminent scholar. Allāh knows best, and may Allāh’s blessings and peace be upon our Prophet Muhammad and his family and all his companions

The present study aims to examine one of the significant Qurʾanic ethical themes through which positive brotherhood can be preserved and human relationships safeguarded, namely prudence (al-mudārāh). This moral quality is regarded as a form of permissible courtesy endorsed by Islamic law and by rational human practice as a means of achieving legitimate objectives. Owing to the importance of this concept and the widespread misunderstanding surrounding it, I deemed it appropriate to address the topic. Accordingly, this study is entitled “Prudence in Qurʾanic Discourse between the Reality of Sincere Counsel and the Deception of Compromising Flattery.” The study is structured into an introduction, two main sections, and a conclusion presenting the most important findings. The introduction discusses the reasons for selecting the topic and highlights its significance. The first section examines prudence in relation to cultural structures and epistemological patterns. The second section explores prudence within Qurʾanic discourse and its semantic implications. The conclusion outlines the principal findings of the study, the most notable of which is that prudence constitutes a characteristic of the true believer, whereas compromising flattery (al-mudāhanah) is a trait of the hypocrite.

In recent times, alternative therapeutic methods have spread as substitutes for conventional medical treatment, among them cosmic energy healing, along with related practices and healing applications grounded in Eastern beliefs and philosophies. This study aims to clarify the origins of these practices, present some of their manifestations, and analyze them from a doctrinal (theological) perspective. One of the main motivations for conducting this study is the protection of Islamic creed from philosophies that undermine the principle of monotheism (tawḥīd), as well as limiting the systematic media campaign that seeks to Islamize these practices and promote their spread within Muslim societies

The present study examines selected comparative issues from the jurisprudence of the Qurʾan that have been addressed by jurists and over which they have differed. These issues include the permissibility of collective Qurʾanic recitation in congregation, the reward of reciting the Qurʾan on behalf of the deceased, and the ruling on Qurʾanic recitation in the bathroom and at specific times.
The study also addresses jurisprudential questions related to prayer, such as the imamate of an illiterate person (al-ummī) in prayer, the ruling on the prayer of one afflicted with a speech impediment (al-arth and al-althagh), the prayer of one who commits frequent grammatical errors in recitation (al-laḥḥān), the precedence of the more proficient reciter (al-aqraʾ) over the more learned jurist (al-afqah) in leading the prayer, and the ruling on audible and inaudible recitation by a woman during prayer.

The science of tarjīḥ (preference) is regarded as one of the important disciplines that aims to elucidate the rules governing scholarly disagreement in the interpretation of a verse or verses in which evidences appear to conflict. Among these rules is the principle of preference based on the Qurʾānic text, which is examined in this study through al-Nasafī’s tafsīr Madārik al-Tanzīl. This principle is classified into three categories: the first relates to the apparent meaning of the text, the second to generality, and the third to contextual considerations. The study demonstrates that al-Nasafī, in this exegetical work, employed a variety of Qurʾānic text–based preference rules in accordance with the requirements of the verse’s context and interpretation, rather than confining himself to a single rule.

The researcher addresses in this study the concept of denial of the Sunnah and the concept of jurisprudential deviation, a term he found to be the most precise in describing the phenomenon under examination. He then proceeds to clarify Muḥammad Shahrūr’s methodology in dealing with the Prophetic Sunnah, demonstrating that the classifications proposed by Shahrūr do not withstand rigorous academic and scientific scrutiny. The study subsequently examines a number of jurisprudential applications in which Shahrūr deviated from the sound scholarly path and from the method unanimously adopted by specialists in deriving legal rulings. Several examples are discussed from the fields of acts of worship, personal status law, major sins, adornment, and dress, each accompanied by the relevant Prophetic evidence whose absence led to such deviation. The researcher concludes that the methodology adopted by Shahrūr in dealing with the Sunnah inevitably leads to such opinions, which carry no scholarly weight within the academic community.

This research aims to study the jurisprudence of Imam Muhammad ibn Abdullah al-Hanafi al-Dayri (d. 827 AH), who is considered one of the greatest imams of the Hanafi school of thought in the ninth century AH. This research is based on his book, "The Noble Questions in the Proofs of Abu Hanifa," in which he demonstrated that the great imam, his students, and his school prioritized rational evidence over analogical reasoning when providing evidence. They did not use analogical reasoning to establish a legal ruling except after applying transmitted evidence from the Qur'an and the fragrant Sunnah. I took some jurisprudential issues in the chapter on acts of worship as models, demonstrating his style and approach, may God have mercy on him, in this regard. I also mentioned the phrases he used to explain these issues, may God have mercy on him, such as his saying, "and the answer and the response," and I made it into a scholarly study, hoping for benefit and appreciation. And God is the Grantor of success.