Contemporary Islamic Studies Magazine

Since Imam Ali (peace be upon him) began collecting the Qur'an after the death of the Prophet (PBUH), after decades of studies in the science of the Quran, which is important for every Muslim and scholar and interpreter, and complementary to understand and understand the meanings of the Quranic Surahs and its provisions, Ibn al-Arabi, Zarkashi, Al-Suyuti, and Ibn Fahd came in his polite book which is the subject of the attention of our research. The research found that Ibn Fahd did not touch upon the sciences of the Qur'an independently and in detail. But he did not specify the verses copied and copied, and explained that the total is raised with the presence of the presumption with the loss in The fact that the text is an overall statement.
And that the general form works when there is a private because its existence invalidates the work in general, but the private work does not invalidate the work in general, and that work in absolute means work restricted.

It is not surprising that the holy Qur’an, which is the miracle of the eternal and great Islam, is that it comes in accordance with and conforms to the sciences and modern scientific facts at the present time, and the findings of scholars after tens of years of study, research and exploration, because the words of God and that he spoke about many social, legislative and political issues The time of the revelation of the Noble Qur’an, but it did not neglect the scientific aspects in the manner of signs. This is what makes the Holy Qur’an soft when it comes to dealing with some topics, especially what is compatible with the contemporary goals.
What the Noble Qur’an was told has verses, especially at the time of the text’s issuance that its teacher was not known except in our present age, including the scientific miracle of man’s creation through its development and stages.

The study addresses the recitation and reading of the Holy Quran. The study began by explaining the definition of reading and recitation in language and terminology. Recitation and reading are among the things that God Almighty urged the Prophet (peace and blessings of God be upon him and his family) and the Ahl al-Bayt (peace be upon them). We explained this through the hadiths that indicated the great reward for reciting verses of the Quran from the Mushaf. We mentioned...
We mentioned many effects of reciting the Holy Quran by referring to the biography of the Ahl al-Bayt, peace be upon them, in their narrations, including: reassurance of the heart, security from fear, insight and knowledge, increased faith, and other things. We also explained the concept of Quranic recitations and their origin among the Ahl al-Bayt, peace be upon them, in a general manner.
Recitation and reading are two Quranic terms related to the Holy Quran. Recitation means undertaking to read the Quran as it was revealed and following what is in it in belief, word, deed and teaching. As for reading, it is undertaking to read the Book of God frequently, understand it, contemplate it and comprehend its meanings. The word recitation is more general than reading, except that recitation is not achieved in some of its forms except through reading.
Given the Importance of recitation and reading in achieving adherence to the Holy Quran and achieving the worship of recitation in accordance with the legitimate method followed by the Prophet Muhammad, may God bless him and his family, then we mentioned various occasions for God Almighty’s command to His Prophet, may God bless him and grant him peace, to recite His Book in the Holy Quran, from which appears the consolation of the Prophet, may God bless him and grant him peace, and his alertness to carry out God’s command and call to His religion.
Then he explains the most important indications of God Almighty’s command to His Prophet (peace and blessings of God be upon him) to recite the Holy Qur’an: which is God Almighty’s care for His Messenger (peace and blessings of God be upon him), the obligation to act according to the Holy Qur’an, and that reciting the Qur’an is one of the purposes of sending him (peace and blessings of God be upon him), and the necessity of continuing to recite It.
The research revealed the error of limiting the concept of the command to recite to verbal recitation. It also highlighted the importance of paying attention to the three types of recitation, following the example of the Prophet (peace and blessings be upon him and his family), and the necessity of basing Quranic teaching curricula on this. In this research, we followed an analytical and inductive approach. Keywords: recitation, reading, the Holy Quran.

The research began with a brief idea of the divine Sunnah, which is a set of laws according to which all existence runs, whereby all things in life move, and their parts and vocabulary are governed, so that no creature is deviating from them, and there is no atom or movement in the universe that does not have a law, system, rule and Sunnah, and it is called The Sunnah of God in creation, because it represents all the rulings of God and His will in his creation, which he represented and revealed in his noble book on the chest of his beloved Prophet Muhammad (may God’s prayers and peace be upon him and his family). Thus, it becomes clear to us that in the Holy Qur’an there is a lot of healing for our spiritual, psychological and moral illnesses.

The subject of the script and punctuation marking of the Qur’ān is considered one of the most significant issues related to the history of its compilation and standardization. The term ʿUthmānic script refers to the style in which the Qur’ānic codices were written during the caliphate of ʿUthmān ibn ʿAffān, which were devoid of dots and vowel marks, in order to preserve the multiple modes of Qur’ānic recitation and facilitate their transmission. Later, diacritics and vocalization signs were introduced with the expansion of Islam and the conversion of non-Arab peoples, as scholars feared errors in pronunciation. Abū al-Aswad al-Duʾalī was the first to introduce dots to distinguish the final vowel sounds of words, followed by al-Khalīl ibn Aḥmad al-Farāhīdī, who devised the system of vowel signs in the form known today. The combination of the divinely preserved ʿUthmānic script and the scholarly-developed diacritics and vocalization marks contributed to safeguarding the Qur’ān from distortion and mispronunciation, ensuring that it has remained preserved—both in wording and in orthographic precision—exactly as it was revealed, up to the present day.

Definition and indefiniteness, followed by grammatical shift, are among the foundational pillars upon which the science of semantics—an essential branch of Arabic rhetoric—is built. The Holy Qur’an, in many of its expressions, contains various instances and abundant examples of these rhetorical devices, skillfully employed throughout its diverse discourses. These stylistic elements aim to influence the recipient and convey the intended meanings and objectives, relying on the beauty of composition and the eloquence of structure that captivate the mind and draw attention.
Accordingly, this study concludes by highlighting the profound impact of these rhetorical arts and features in enhancing expressive clarity and communicating intended meanings. Moreover, it seeks to provide an applied model of expressive function through the presentation of textual evidence that supports and enriches the rhetorical topic at hand.

The research aims to shed light on the mechanisms of linguistic semantic research for the interpreter. I chose the verses of the infallibility of the prophets as the focus of the research, due to its importance in the Muslim faith. The research attempted to prove the infallibility of the prophets and dispel the doubts imagined about them and their sanctification through the mechanisms of linguistic analysis of the texts of the Holy Quran at the level of the word and the structure. I made it into two topics: The first: the meaning specific to the Quranic word, by referring to the linguistic and interpretive meaning of the words, and the second: it concerns the meaning of the Quranic structure, and it contains demands such as the conditional sentence, referring the pronoun, explaining the type of attribution, and issuing the command. The research reached the most important results: that the author made an effort in employing linguistic concepts; To analyze the Qur’anic texts from the perspective of the individual and the structure, to arrive at the significance in proving the infallibility of the prophets, and their exoneration from what is not befitting their status and position. The research method was descriptive and inductive, and sometimes comparative with the opinions of the commentators in some places.

Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon the noblest of His creation and the Seal of the Prophets, Abu al-Qasim Muhammad and his pure and righteous family.As for what follows...The word "hand" is considered one of the words with multiple meanings in the Arabic language, and it holds special significance in the Holy Quran. Although it has been the subject of several linguistic studies, examining its connotations in the Quran in detail and comparing them with its lexicographical meanings is an issue worthy of research and study.
This research aims to uncover the semantic diversity of the word "hand" in the Quranic discourse, identify the factors that contributed to this diversity, and compare the Quranic connotations with their lexicographical meanings. Through this analysis, the study seeks to contribute to a deeper understanding of the language of the Holy Quran and its lexicographical and Quranic connotations.
The research was structured into an introduction and four chapters. In the introduction, I discussed the lexical meaning of the word 'hand' and its various senses. The first chapter was dedicated to the literal usage of the word 'hand' in the Qur’an, the second chapter addressed its metaphorical usage, the third chapter explored its allegorical usage, and the fourth chapter examined its figurative usage. The research concluded with a summary highlighting the main findings I reached, followed by a list of key sources and references. Among the sources I used were Al-Kashshaf by Al-Zamakhshari, Majma' al-Bayan, Asrar al-Balagha, Lisan al-Arab, along with other Qur’anic exegeses, dictionaries, and rhetorical books.

This study dealt with the effect of the Qur’anic meanings in the poetry of Abd al-Saheb al-Barqawi, as it was divided into three sections, preceded by an introduction and followed by a conclusion. The first research came under the title of meanings pertaining to the stories of the prophets, and the second study came under the title of meanings that pertain to the people of the house, peace be upon them. The study found that the poet Al-Barqawi was influenced by the Qur’anic meanings, but most of the time this influence came in contrast to what was mentioned in the Qur’anic text, and that attention is beautiful on the part of the poet.

This research is a research extracted from the master’s thesis (tagged with the female character in the Qur’anic stories) where we find that the cultural structure in this research was based on religious belief and the relationship of the personality to these beliefs. The Qur’anic texts related to the female, the research concluded with some of the researcher’s findings, and God is the Grantor of success.

The beholder of the Islamic heritage in general and the heritage of the Ahl al-Bayt School (peace be upon them) in particular understands that many scholars of the Imamiyyah have been oppressed by eternity as the sultans of the times persecuted them, so their people were exempted, and their sciences were fought, but their ideas were not studied, so I took the role of reviving the heritage upon itself to revive Those valuable ideas, and blessed sciences, especially those relating to the interpretative heritage, that heritage we need most of what we are at the present time, in which some of the suspects blame the Imamiyyah for having little attention to the Holy Quran and its sciences, and the fact that the Imami heritage records for us many of the Quranic personalities that concerned Interpreting a book God Almighty, in particular, learned interpretation of the adage.
Among these is the master of the character of God Moussaoui, whose classification of interpretation called "Durrat Al-Safa" in the interpretation of the imams of guidance is classified.
It should be noted that Sayyid Sabbagh Allah is one of the Imami scholars affiliated with the news school, so he was called a scout journalist, according to the revelation and inspiration that they see as the scout community (the Sheikh) that emerged in the thirteenth century AH in which the author lived - which is one of the most prominent adherents of the news..
However, being news, and influenced by Scouting did not make him far from the fundamentalist school, so you may find him has been discipled by the most prominent fundamentalist scholars, such as Sheikh Muhammad Hassan, the owner of the jewels, and Sheikh Mortada Al-Ansari, the owner of the unique assets, and thus the master of the nature of God, collecting the paths of news and fundamentalism.
And his interpretation in the hands of the honorable reader is the best proof of that. We find that he adopted the method of diligent interpretation as he adopted the method of interpretation with the maxim.
The interpretation with the maxim, as those involved in the Quranic matter know, is divided into four sections: “The first: the interpretation of the Qur’an in the Qur’an, the second: the interpretation of the Qur’an in Sunnah, the third: the interpretation of the Qur’an with the sayings of the Companions, and the fourth: the interpretation of the Qur’an with the sayings of the followers.”
It is worth noting that the master’s characteristic of God in this interpretation adopted this approach, that is, the method of interpretation with the maxim with the predominance of the second part of it, which is the interpretation of the Qur’an in the Sunnah, which is meant by the interpretation of the Qur’an by saying, doing and deciding the Prophet (may God bless him and his family) and the people of the house (peace be upon them) , Also called narrative interpretation.
Ijtihad also had a presence in the interpretation of Durrat Al-Safa. The author used the Qur’anic sciences from Makki and Madani to release and restrict the reasons for the descent and readings. He also used the linguistic demands of meanings, rhetoric, grammar, exchange, poetry, etc., which would be a tool to infer the demand that the verse carries

The compilation of the Holy Quran is a matter over which Muslims have differed. Some believe that the Quran was compiled during the era of the Prophet (peace and blessings be upon him and his family), based on narratives that encourage its recitation and adherence to it. It is also the most important text, and the Prophet could not have passed away without compiling and recording it. Others believe that it was compiled during the era of the Companions, relying on narratives and historical events. While Muslims differ on its compilation, they agree on its preservation from distortion. It is the eternal miracle of their Prophet, and therefore it must be preserved and protected from tampering.

The market principle is one of the major legal principles in the field of transactions. Jurists express it by stating: "Everything offered in Muslim markets is considered halal unless proven by evidence to the contrary. " This principle is based on the preponderance of presumption regarding the permissibility and purity of goods available in Muslim markets, unless clear evidence of prohibition or impurity is presented. With the evolution of time and the expansion of markets due to global trade.

The researcher addressed the definitions of economic boycott in language and terminology, as well as between concepts that agree with the economic boycott in the meaning, although differed with it in this words in the first research, but in the second research the researcher showed the types and causes of economic boycott, and in the third research was talk about the effects of the economic boycott and the mechanism of confronting it and its benefits.

This research examines the methodology of Al-Shafi'i (may Allah have mercy on him) in his book (Al-Umm), which is considered one of his most significant jurisprudential works. The study aims, through a thorough review of the book, to extract the precise methodological features that reveal the unity of its structure, the consistency of its approach, and the profound insight of its author.
The research is structured into an introduction, a main section, and a conclusion. The introduction discusses the importance of the topic and the reasons for its selection. The main section explores the Imam's methodology across ten demands, supported by textual evidence from (Al-Umm) to substantiate each point. Finally, the conclusion presents the most prominent findings and recommendations, and the research concludes with a list of references and a table of contents.

The science of fundamentals is the basis on which the knowledge of jurisprudence is based, rather it is the door from which it is obtained. Therefore, we find that what our scholars have relied upon in devising the legal ruling is based on a set of evidence, and these evidence, whether definitive or speculative, one of which may be a ruler over the other or It is received or at other times the judgment may be reserved for another ruling general. In order to clarify this, the fundamentalists put special terms for each evidence or rule of these provisions, they called them (government, word, personalization and specialization) and showed the work of each term and its conditions and its difference from the rest of the terms and its own buildings and why these buildings and their multiplicity have an effect on the difference of the Sharia ruling in jurisprudential issues and this is what I will explain In this humble search.

Public buildings have dealt with advanced jurisprudence studies and new issues, including the "insurance contract", - by means of analytical extrapolation of the extensive evidentiary investigations that dealt with these topics - in a set of points, which are not necessarily limited to their field of application in the field of emerging issues, but constitute pivotal joints in the process. Deduction in this field Which:
Belief in the comprehensiveness of the Islamic legal system as evidence, and building on dealing with textual generalities, such as the Almighty’s saying: “Fulfill the contracts” or what was mentioned in the hadith: “The believers are bound by their conditions.” And that transactions are rational, customary matters and are not among the inventive quiddities of the legislator. To change his rule, and that the authenticity of corruption is questionable legitimacy.
The jurisprudential treatments of the insurance contract are not based on addressing the special elements of the topic, but rather are based on the methodological choices of this or that school. The justifications for the prohibition and the permissibility differed according to the different eyes on the special elements of the topic.

This research addresses the divine authority of Imam Mahdi (may God hasten his reappearance) from a Quranic perspective. It relies on a comparative study approach between Sunni and Shiite commentators, with the aim of identifying the verses that prove the existence of Imam Mahdi (may God hasten his reappearance), his authority, and his divine role in the future of humanity.
The research focuses on analyzing the verses that scholars have interpreted as indicating the inevitability of the appearance of Imam Mahdi and his divine mandate to lead the nation to achieve divine justice after the spread of injustice. These verses include the Almighty's statement: "And We desired to bestow a favor upon those who were oppressed in the land..." (Al-Qasas: 5), and the verses on the caliphate, divine inheritance, and divine victory. The study also compares the interpretations of Shiite scholars, who view the Imam Mahdi as the natural extension of prophethood and imamate, with the views of some Sunni commentators who acknowledge the appearance of the Mahdi but differ on the details of his person and status.
The study concludes that the divine authority of the Imam Mahdi (may God hasten his reappearance) is based on solid Quranic principles, and that belief in his appearance is part of the doctrine of positive anticipation and represents the hope for the establishment of a state of divine justice.

This study highlights the extent of the Quranic richness in the logic of Imam al-Hasan al-Zaki (peace be upon him), and how Quranic vocabulary was employed in the folds of his discourse (A.S.), whether through direct textual quotation or by conveying the Quranic meaning.
The study also addresses the method of citing the Quranic text and benefiting from it in argumentation or refuting misconceptions. Furthermore, it examines the degree of consistency between the Quranic text and the statements of Imam al-Hasan al-Zaki (A.S.).
This clarifies the picture, emphasizing the cohesion between the Quranic text and his logic, which signals the extent of his adherence to the Holy Quran, both in wording and meaning. This, in turn, indicates the breadth of his knowledge (A.S.) of the Holy Quran—and how could it be otherwise, as he was nurtured by revelation? In their houses, the Quran was revealed, and from them, Islam spread.
This deep engagement and knowledge (A.S.) of the details of the Holy Quran, both its general and specific aspects, was the result of his firm adherence to it. The research adopted the historical method in presenting the text, then analyzing it and comparing it with the Quranic text. The research also revealed the Islamic historical heritage and the extent of the intertwining of the Quranic text with the text of Imam and Caliph Al-Hasan ibn Ali (peace be upon him).

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Narcotics are plant substances such as hashish and opium, or chemical substances such as heroin and morphine, which affect the mind and body in a dangerous way, covering the mind and causing lethargy and apathy.
Because of the pharmaceutical and chemical industries, there are many types of these materials, varying in color, danger and source.
Since the use of narcotic substances unnecessarily has become in some countries a prevalent phenomenon, we have tried to identify the most important reasons that led to this, and we have found that the weakness of religious motivation, the bad guys, and the weakness of legal deterrence, greatly contribute to the spread of drug abuse that results in health, social and economic risks. on the individual and society.
For this reason, all the parties that influence the individual and society must respond to limit the spread of this scourge in our Islamic countries and combat it by all means, whether these bodies are religious, governmental, health or educational.
This is done first by explaining the Islamic Sharia ruling for those dealing with these poisons in other than necessary cases of abuse, trade and cultivation, and what is the legal deterrent to users.
And because the Islamic Sharia came to achieve eternal happiness for man and honor him with everything, and the most important of these things is the mind. Therefore, the scholars of Islam agreed on the prohibition of everything that goes to the mind, including drugs, and they also prohibited trafficking in them for the purpose of entertainment.

Our Arabic language is characterized as an etymological language. We can form from a certain linguistic material different formulas with special weights and structures, and each of them has a special function. The triple abstract, and it did not come from the abstract quadrilateral verb, as for more, more of it was received with only one letter, and in only one resource. The lesser (verb) and (verb), the exaggerated forms are received, the first of which is present in the form of (verb), then (passive), then (verb), and finally (verb), and the superlative noun appeared in all its forms: the abstract from (the) and the addition, and defined by (the).), the added, and the abstract from the preposition (from), that the name of the place only, as for the name of the time, it was not mentioned, it clarifies the name of the listening instrument only, but the analogy did not appear.