Anbar University Journal of Islamic Sciences

This research dealt with the science of Quranic occasions, which is one of the most accurate sciences that reveals the reasons for the arrangement of verses and surahs and highlights the miraculous aspects of the arrangements of the Holy Qur’an. This study came to contribute to this field by examining the occasions between the verses in Surat AL-Kahf, and linking them to the previous passages, based on the interpretation of Tafsir Ruh Al-Ma'ani by Imam Al-Alusi (d. 1270 AH). The research includes two aspects: The theoretical aspect: It includes a brief introduction to Al-Alusi and his approach in explaining Qur’anic occasions, and an overview of the science of occasions, its importance in interpreting the Holy Qur’an, and the position of scholars on it, in addition to clarifying the basic rules for applying this science. The applied aspect: It includes extrapolating the occasions in Surat AL-Kahf within Al-Alusi’s interpretation and analyzing them, while clarifying his efforts in this field. The research relied on the descriptive approach to collect, classify, and analyze scientific material, in addition to the inductive-deductive approach to extrapolate and study occasions, according to what Al-Alusi mentioned in his interpretation, the findings include: The science of occasions reveals miraculous and aesthetic aspects in the Holy Qur’an. Al-Alusi dealt with occasions in a sober manner, far from affectation, benefiting from the opinions of commentators and giving preference to some over others

The research addresses a section of liability in Islamic jurisprudence, specifically liability for destruction, and its applications in cybercrimes. It aims to clarify the concept of liability for destruction, digital crimes, their forms, punishments, and compensations prescribed by UAE law when such actions lead to the destruction of information systems.
The methodology uses an inductive, analytical, and comparative approach, examining issues related to liability for destruction and cybercrime rulings from Sharia and legal sources, and linking them to UAE legislation.
The findings highlight that UAE law criminalizes cybercrime perpetrators regardless of intent or target, and that punishments vary based on the perpetrator's intent and the affected entity

The research aims to collect the fundamental issues supported by the evidence of "What Muslims Have Seen" and to reveal the importance of using it for fundamentalist scholars in their issues.
Main Results: The evidence of "What Muslims Have Seen" is not authentically traced back to the Prophet (peace and blessings be upon him), but rather is attributed to Ibn Mas'ud (may Allah be pleased with him). Some hadith scholars have authenticated it, while others have deemed it good. It has been cited in a number of fundamentalist issues in the context of citing it as evidence for consensus, preference, custom, and the rule of preference. Al-Shatibi also cited it in Maqasid al-Mukallaf (The Objectives of the Accountable) in response to those who approve of innovations. By reviewing the meaning of the hadith, it becomes clear that what is meant by "Muslims" is the Companions (may Allah be pleased with them). Most scholars of the principles of jurisprudence agree that what is meant is the Companions and those who came after them among the ummah's mujtahids, not individual Muslims. Based on this, it can be used as evidence for the validity of consensus as a result of evidence from the Qur'an and Sunnah, confirming the generality of the noble hadiths that indicate the infallibility of the ummah. The evidence for it in determining preference, custom, and the permissibility of preferring one opinion is based on the meaning of consensus, and it cannot be used as evidence for the validity of either of them.
Al-Shatibi's statement in refuting the use of consensus against those who claim that there are good innovations in religion is appropriate.

This study aims to examine the features of the interpretation "Al-Taysir fi al-Tafsir" by Imam Najm al-Din Abu Hafs Umar al-Nasafi (d. 537 AH). The objective is to understand the methodology al-Nasafi used in his interpretation, including his approach to addressing Quranic texts. The study will specifically trace instances where the Quran is explained through other Quranic verses, focusing on the theme of Prophet Adam's innocence from sin, to gain a deeper insight.
In conducting this research, I will adopt an inductive approach, closely reading "Al-Taysir fi al-Tafsir" to identify the verses that al-Nasafi interpreted and referenced from the Quran. This will involve a detailed study of Adam’s infallibility from sin. Additionally, I will use an analytical approach to compare and evaluate al-Nasafi’s commentary, weighing it against the interpretations of other commentators to highlight both his unique contributions and any shared perspectives.
Key findings suggest that "Al-Taysir fi al-Tafsir" demonstrates distinct qualities that establish it as a rich, scientifically grounded interpretation, notable for its precise understanding of Quranic meanings. Imam al-Nasafi is distinguished by his skill in interpreting the Quran through the Quran itself, adding substantial academic value to this work and reinforcing its status among respected interpretative texts in Islamic scholarship.

This research addresses an important jurisprudential issue in Maliki fiqh, namely the determination of the boundary between scarcity and abundance in legal estimations by a third. Its significance lies in facilitating the implementation of religious obligations and resolving numerous legal issues where clear doctrinal guidelines are absent, necessitating an approach based on ijtihad. Therefore, this study aims to establish the theoretical and practical foundations of determining scarcity and abundance by a third through Islamic legal evidence, identifying the justifications for this estimation, its regulations, and providing its applications within the Maliki jurisprudence.
The study employs both inductive and analytical methodologies, leading to several key findings, including:
1. The third represents a dividing line between scarcity and abundance in several legal areas according to the Maliki school, considered either through analogy (qiyas) or juristic preference (istihsan), depending on the nature of the issues and their underlying objectives.
2. Justifications for determining scarcity and abundance by a third in legal estimations include: preventing assignments of the unknown, facilitating the implementation of Islamic law, and bridging the gap between ijtihad and contemporary societal realities.
3. The third is considered in the context of abundance in cases where the action is not forgiven or excused, such that its attainment leads to a change in the original ruling, reversing it to the opposite. This is commonly applied in matters related to the core principles of legal rulings, their reasons (illa), public affairs, cases involving conflict among individuals, or in legislation introduced for alleviation, where the goal is to preserve rather than annul the alleviation.
4. The third is considered in the context of scarcity in cases where the action is forgiven or excused, without leading to a change in the original ruling. This is typically found in rulings established for facilitation, in situations where there is no conflict among individuals, or where the issue follows a matter that does not involve conflict, ensuring the stability of actions, easing compliance.

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

The study of the issue of property between parents and children deals with the complex relationship between father and son in terms of the right to own property because of the wealth and wealth acquired by the branches, and this issue focuses on the priority of the right to own property between parents and children, and the impact of that right on the family, social and economic ties of the family, and includes the main issues that are addressed in this research such as legal provisions, and various sayings related to rights and property, and focus on how to organize the transfer of ownership between generations, and the removal of social and psychological influences and factors that affect And change in the family, when the statement of rights, if the right to own property of the father, the children accept the situation about those properties and submit to what is approved by Sharia, as well as vice versa for fathers, and in summary, this research aims to provide a comprehensive understanding of the nature of the issue of property between parents and children, and highlight the challenges and opportunities faced by families in the modern era, and develop concepts to enhance cooperation between generations and achieve more justice and interest in the distribution of property with the inclusion of jurisprudential and contemporary applications of this issue that clarify in detail of that relationship.

This research dealt with explaining the meaning of the term “Qāṭīt” which Al-Jawzānī used for a number of narrators, whose number reached sixteen narrators. It was shown that most of the narrators to whom this term was applied are from the abandoned ones, whose number reached fourteen narrators. (Two of the narrators are weak, but they do not reach the level of being abandoned, as we have seen in this research. This research contained the introduction, which included the importance of the research, the reason for choosing it, the research problem, the research methodology and previous studies, the research plan, and the first section: which contains two requirements. The first requirement: defining the fallen in language and terminology. The second requirement: defining Al-Jawzānī. The second section: the narrators to whom Al-Jawzānī used the term (Qāṭīt). The conclusion included the most important results of theresearch

This research includes a collection of the statements of Imam al-Daraqutni (may God have mercy on him) regarding the narrators about whom he said, "I do not know him," and an explanation of their status: are they known to other scholars of criticism and authentication or not, and are they reliable or weak? I have collected the narrators about whom he said this, then provided biographies for them, and identified their sheikhs and students, if any. After that, I presented al-Daraqutni's statement about the narrator, then the statements of the imams of criticism and authentication according to their deaths, and determining the extent of their agreement or disagreement with al-Daraqutni. I may not find any statement from the imams regarding the narrator, whether it was criticism or authentication, then the result and what it contains of agreement or disagreement. This research is divided into two sections: the first section is an introduction to al-Hafiz al-Daraqutni, and the phrase "I do not know him." The second section: the narrators about whom al-Daraqutni said, "I do not know him."

VGhpcyBzdHVkeSBwcmVzZW50cyBhIHNjaG9sYXJseSB2ZXJpZmljYXRpb24gYW5kIGp1cmlzdGljIGV4YW1pbmF0aW9uIG9mIGFsLUphd2hhcmEgYWwtTWHhuI1txatuYdiMIGEgY29tbWVudGFyeSBhdXRob3JlZCBieSBJbWFtIGFsLVJh4biNxKsgYWwtUsWrbcSrIG9uIHRoZSBqdXJpc3RpYyBwb2V0aWMgbWFuZGjFq21hIGNvbXBvc2VkIGJ5IEltYW0gYWwtTmFzYWbEqyBvbiBsZWdhbCBkaXNhZ3JlZW1lbnTYjCBzcGVjaWZpY2FsbHkgY29uY2VybmluZyB0aGUgbGVnYWwgb3BpbmlvbnMgb2YgSW1hbSBNxIFsaWsgaW4gdGhlIGNoYXB0ZXJzIG9mIGFsbXNnaXZpbmcgKHpha8SBaCnYjCBmYXN0aW5nICjhuaNhd20p2IwgYW5kIHBpbGdyaW1hZ2UgKOG4pWFqaikuIFRoZSByZXNlYXJjaCBhaW1zIHRvIHJldml2ZSBhIHJhcmUgd29yayBmcm9tIHRoZSDhuKRhbmFmxKsgbGVnYWwgaGVyaXRhZ2UgdGhhdCBhZGRyZXNzZXMgdGhlIGFydGljdWxhdGlvbiBvZiBqdXJpc3RpYyBkaXNhZ3JlZW1lbnQgd2l0aCB0aGUgTcSBbGlrxKsgc2Nob29s2IwgYW5kIHRvIGhpZ2hsaWdodCB0aGUgbWV0aG9kb2xvZ3kgb2YgZWFybHkganVyaXN0cyBpbiBwcmVzZW50aW5nIHByb29mc9iMIGVuZ2FnaW5nIGluIGRlYmF0ZdiMIGFuZCBlc3RhYmxpc2hpbmcgbGVnYWwgcHJlZmVyZW5jZSAodGFyasSr4bilKS4gClRoZSBzdHVkeSBvcGVucyB3aXRoIGFuIGludHJvZHVjdG9yeSBzZWN0aW9uIHByb2ZpbGluZyB0aGUgc2Nob2xhcmx5IGJpb2dyYXBoaWVzIG9mIGJvdGggYXV0aG9yc9iMIHN1cHBvcnRlZCBieSBzdGF0ZW1lbnRzIG9mIGxlYWRpbmcganVyaXN0c9iMIHdoaWxlIGNsYXJpZnlpbmcgdGhlIHBvaW50cyBvZiBkaXZlcmdlbmNlIGJldHdlZW4gdGhlIOG4pGFuYWbEqyBhbmQgTcSBbGlrxKsgc2Nob29scy4gSXQgYWxzbyBzdXJ2ZXlzIHRoZSBtYW51c2NyaXB0IGNvcGllcyBvZiB0aGUgdHJlYXRpc2XYjCBjb21wYXJlcyB0aGVt2IwgaWRlbnRpZmllcyB0aGUgcHJpbWFyeSByZWxpZWQtdXBvbiBtYW51c2NyaXB02IwgYW5kIG91dGxpbmVzIHRoZSB0cmFuc2NyaXB0aW9uIG1ldGhvZHMgYW5kIGVkaXRvcmlhbCBzeW1ib2xzIHVzZWQgYWNjb3JkaW5nIHRvIGVzdGFibGlzaGVkIHJ1bGVzIG9mIG9ydGhvZ3JhcGh5IGFuZCBwdW5jdHVhdGlvbi4KVGhlIHZlcmlmaWVkIHBvcnRpb24gb2YgdGhlIHRleHQgcHJlc2VudHMgdGhlIGlzc3VlcyBvZiB6YWvEgWjYjCBmYXN0aW5n2IwgYW5kIHBpbGdyaW1hZ2UgaW4gYWNjb3JkYW5jZSB3aXRoIHRoZSBzZXF1ZW5jZSBhZG9wdGVkIGJ5IEltYW0gYWwtTmFzYWbEq9iMIGZvbGxvd2VkIGJ5IGFsLVLFq23Eq+KAmXMgY29tbWVudGFyeS4gSXQgZXhwb3VuZHMgdGhlIE3EgWxpa8SrIGV2aWRlbmNlcyBmb3IgZWFjaCBpc3N1ZdiMIHRoZSDhuKRhbmFmxKsgcmVzcG9uc2Vz2IwgdGhlIGFyZWFzIG9mIGFncmVlbWVudCBhbmQgZGlzYWdyZWVtZW502IwgYW5kIGluY2x1ZGVzIHdlbGwtc3VwcG9ydGVkIGxlZ2FsIHByZWZlcmVuY2VzIGRyYXduIGZyb20gYXV0aG9yaXRhdGl2ZSBqdXJpc3RpYyBzb3VyY2VzLiBUaGUgdmVyaWZpY2F0aW9uIGZ1cnRoZXIgaW5jbHVkZXMgYWNjdXJhdGUgdGV4dCBlc3RhYmxpc2htZW502IwgZG9jdW1lbnRhdGlvbiBvZiBldmlkZW5jZXPYjCBhdXRoZW50aWNhdGlvbiBvZiBqdXJpc3RpYyBvcGluaW9ucyBmcm9tIHByaW1hcnkgcmVmZXJlbmNlc9iMIGFuZCBjb21tZW50YXJ5IG9uIGRpZmZpY3VsdCBvciBhbWJpZ3VvdXMgcGFzc2FnZXMu

This study provides a critical and applied analysis of the phrase “not reliable as proof” frequently used by Abu Hatim al-Razi, a leading authority in hadith criticism known for his precision and methodological rigor. While the phrase seems to imply absolute rejection of a narrator’s reports, the research reveals its more nuanced meaning and varied usage.
The study focuses on narrators described this way by Abu Hatim whose hadiths were nevertheless included by al-Bukhari and Muslim in their Sahihayn, either in the main texts or as follow-up reports and supporting narrations. This highlights a subtle difference between Abu Hatim’s critical .approach and that of the two compilers
The findings show that the phrase usually indicates a relative weakness in precision rather than a complete lack of reliability, which explains why .such narrations were still considered authentic

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

The research deals with the study of Sufi values in the Maqamat of Imam Jarallah Al-Zamakhshari, focusing on four central terms: example, advice, chastity, and inactivity. The research focuses on analyzing the literary texts in the Maqamat to reveal their spiritual dimensions, while making a comparison between them and the sayings of ascetics and gnostics from the Companions and Followers. It aims to highlight the influence of the early Islamic heritage in formulating these values in Al-Zamakhshari, and to shed light on his distinction in employing them in a literary and advisory style. Through this approach, the research seeks to show the overlap between Sufi literature and Islamic teachings in refining the soul and building spiritual values.

this research sheds light on the practices of tyrants who targeted the prophets and those who followed them, with the aim of intimidating them and stopping their reformist calls, as the research consists of four main demands in which we discussed the most important images of moral terrorist behaviors, with a comparison of that to what is happening in our current era, as the first demand came: defining the main concepts included in the research, such as moral images and terrorist behavior, as for the second demand: it came about the threat of imprisonment, as this demand reviews how tyrants threatened the prophets (peace be upon them) with imprisonment to frighten them and deter them from performing their message, as prison has become a tool for psychological intimidation And pressure on preachers and righteous people, and in comparison with contemporary reality, we find that this image still exists, as some regimes use prison as a means to intimidate reformers and people of free opinion, and as for the third requirement: It was about the threat of stoning, this requirement deals with the threat of stoning as one of the forms of moral terrorism practiced by tyrants against the prophets, peace be upon them, especially when the prophets and righteous people refuse to respond to the demands of falsehood. As for the fourth requirement: It was about the threat of expulsion from the homeland.

This study examines the introduction to the manuscript al-Maqām al-Maḥmūd fī al-Aḥādīth wa al-Akhbār by the Ottoman scholar Muḥammad ibn Muḥammad Awqjīzādah (d. 1039 AH), through a critical edition and a Hadith-based educational analysis. The research aims to uncover the author's objectives in promoting the purification of hearts and the moral education of the soul, using Prophetic traditions as a foundation for spiritual guidance.
The study focuses on analyzing the concepts of faith (īmān) and anticipation of reward (iḥtisāb) as presented in the introduction, viewing them as essential pillars for moral development, especially in times of weakness and spiritual fatigue. It adopts a rigorous approach in editing the text, examining its rhetorical structure and content, and tracking the Hadiths mentioned in terms of their isnāds, variants, and supporting narrations.
The research also highlights Awqjīzādah’s influence by Sunni Sufi thought, particularly through his spiritual mentor Mawlānā Maḥmūd al-Askadārī, whom he praises extensively. The study concludes that the introduction serves as a unique model blending Hadith scholarship with spiritual pedagogy, utilizing Prophetic wisdom to revive hearts, inspire hope, and promote sincere, impactful acts of worship.

In this research, I have studied the term (not strong) in the words of Imam Al-Bayhaqi in a comparative study through his book (Al-Sunan Al-Kubra) in an attempt to understand what is meant by this word, while presenting a brief biography of Imam Al-Bayhaqi, and clarifying what is meant by this term by referring to the statements of critics and comparing them. The research consisted of an introduction and two sections: Section One: Definition of Imam Al-Bayhaqi, Section Two: The narrators who Al-Bayhaqi called (not strong) a comparative study (five narrators as an example), then after that the conclusion and the most important results that I reached through writing the research. It can be summarized as follows: The term (not strong) for Imam Al-Bayhaqi has different meanings. Sometimes it indicates that the narrator himself is not strong in the hadith, and sometimes it indicates that the narrator’s hadith is not strong, and that most of the narrators who Al-Bayhaqi ruled (not strong) are weak narrators.

Summary: Al-Alusi’s Biography and His Consensus in the Interpretation of Surah Al-Zukhruf
This study explores the biography of Mahmoud Shukri Al-Alusi (1217 AH - 1270 AH) and his tafsir "Ruh al-Ma'ani", which combines both traditional narrations and rational analysis, earning praise from scholars. The research also examines his reported consensus in the interpretation of Surah Al-Zukhruf, analyzing the accuracy of these claims by comparing them with other Quranic commentators.
Three key interpretative issues were studied: following ancestors without scrutiny, honoring magicians, and leaving them in misguidance until Judgment Day. The study found that Al-Alusi’s views align with the majority of scholars, including Al-Tabari, Al-Razi, and others. His tafsir remains an important reference due to its encyclopedic and analytical approach.

The phrase (its chain of transmission is not strong) was ruled by Imam Al-Bayhaqi, may God have mercy on him, in his book Al-Sunan Al-Kubra on the hadiths. I found that this phrase, according to Imam Al-Bayhaqi, is one of the phrases that strengthens when supported and the hadith rises to the level of Hasan li ghayrihi. Some of the hadiths that he ruled with this phrase after studying the chain of transmission, it became clear that it is a Hasan chain of transmission and not weak, due to the approval of the scholars of criticism and approval of these narrators who were weakened by Imam Al-Bayhaqi, may God have mercy on him. It becomes clear to us that these hadiths are Hasan hadiths based on their chain of transmission or by the support of another chain of transmission for this hadith, if the weakness is not severe, the hadith is strengthened to the level of Hasan li ghayrihi. And God knows best.

Importance of the Study: This research examines the phenomenon of sanctifying individuals, ideas, and opinions and evaluates it in light of the Islamic methodology. Such sanctification has appeared in various historical periods, religions, and civilizations, and has sometimes led to the paralysis of reason, the disappearance of the spirit of ijtihād (independent reasoning), and the imposition of intellectual guardianship that can result in closed-mindedness and extremism.Objectives :
• To reinforce the principle of sanctification as prescribed by Islam without infringing upon its sacred tenets.
• To highlight the characteristics and manifestations of proper, disciplined sanctification and to distinguish it clearly from false or excessive veneration.
Research Problem:
-To what extent does the sanctification of individuals, ideas, and opinions align with the principles of the Islamic methodology?
-What are the Sharʿī (legal) safeguards that differentiate legitimate respect from blameworthy excess?
Methodology:The study employs an inductive-analytical approach, involving:
• Collection of all relevant scriptural texts
• Analysis of the views of Muslim scholars and thinkers
• Examination of practical historical examples from Islamic history.
• A comparative analysis of permissible versus impermissible sanctification according to the Islamic methodology

The term "disturbance" in narration is defined as the contradiction among narrators in transmitting hadiths, whether in their texts or chains of transmission. This contradiction undermines the reliability of the narration, leading to a loss of trust in the authenticity of the hadith. It indicates the narrator's lack of precision and poor memory. This study collects the opinions of scholars regarding the evaluation (critique and praise) of such narrators and discusses these views to identify the cause of the disturbance, determining whether it originates from the narrator, from those they reported from, due to the loss of their books, or from mixing, among other reasons leading to their weakness and disturbance in narrating hadith.

after the Fiqh rooting of the subject of supplication is possible and by agreement by saying the Almighty addressing the believers (and they sought the means to him), supplication is legitimate, whether by good deeds or by turning to the messenger of Allah, peace and blessings be upon him, or the Righteous Among his pious worshippers ( who believed and did good deeds, whether their life and death is bad for what they judge), and there have been problems with understanding the texts what confused the young scholars and the ignorant with the confusion of concepts and the lack of knowledge of the sayings of the scholars in them and the confusion of the truth, which the scholars differed in their sayings and explanations in explaining what is permissible from others, so they differed The evidence, sayings and narrations showed the Sharia evidence from the Holy Qur'an and the correct prophetic Sunnah and was limited to the sayings of the mujtahids who are authorized to the subject of supplicating the righteous who meet the conditions of righteousness, Sharia science and piety so that our subject has higher doctrinal sobriety and to add to our Fiqh Library another brief research and to show the reader, the questioner and the researcher a true Muslim is provided with the concepts of Science and correct knowledge, which a Muslim must beware of making mistakes that led to discussion and not give up on all sides in knowing The truth is false in order not to achieve the goals of those who want to divide the Islamic religion and the peoples of Muslims in the world, and we ask Allah Almighty to reconcile and repay in our position and to be those who have fulfilled our right towards our religion.

Praise be to Allah, and may blessings and peace be upon our Messenger, His family, and all His companions. The scholars of hadith paid great attention to preserving the Sunnah, protecting it from error, distortion, and alteration. They clarified the status of its narrators through criticism and verification, to distinguish the truthful ones from the liars, and the alert from the inattentive ones. The scholars used various terms for criticizing and evaluating narrators, with different meanings and varying degrees. Among the terms used for criticizing narrators are 'delusion' 'err' and 'misconception'. To study all these aspects, the authors have conducted this study entitled "Examples of Narrators Described by Ibn Hibban (died in 354 AH) as Deluded in his Book 'The Criticized Hadith Narrators - the Weak and the Abandoned': A Comparative Study." It aims to study Ibn Hibban's opinions in these terms and compare them with the opinions of the recognized imams of criticism and verification who preceded him or those who came after him. The study also tries to clarify the extent to which he agrees or disagrees with them. To achieve the purposes of the study, the authors have adopted inductive, analytical, critical, and comparative methods in this study. The study concludes that Ibn Hibban's judgment on these narrators is consistent with the opinions of the recognized imams and scholars of criticism and verification. The study presents the opinions of three narrators and ends with a conclusion outlining the most important results.

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