Journal of Al Imam Al-Adham University College

This Research Aims To Study The Importance Of Expediting The Distribution Of
Inheritance For Economic Development In Light Of The Islamic Economic System.
We Have Addressed The Definition Of Inheritance Laws And Their Status In Islam
From A Social And Economic Perspective, And Explained The Legal Principles That
Urge The Swift Division Of Inheritance Among The Rightful Heirs After The Death
Of Their Testator. The Research Clarified The Economic And Social Effects Resulting
From Delays, Such As Economic Stagnation And The Inability Of Money To Fulfill
Its Economic Role, In Addition To The Social Consequences. The Research Also
Highlighted The Positive Effects Of Expediting The Distribution, Including Financial
Stability, Stimulating The Economic Cycle, Investing Funds In New Productive Projects,
Preventing Discord Among Families, And Achieving Justice.

The Nafs (Soul/Self) Constitutes The Essence Of The Human Being And The Driving
Force Behind The Various Dimensions Of Human Activity, Intellectual, Emotional,
And Moral. It Inherently Encompasses Human And Social Aspects And Represents An
Important Source Of Inspiration In The Holy Qur’an, As It Is An Inseparable Component
Of The Human Being. Across Different Religions, Numerous Concepts Have Been
Used To Denote The Nafs, Approximating Meanings Found In The Arabic Language,
Such As Spirit (Ruh), Intellect (ʿAql), Self (Dhat), And Blood (Dam).
From A Religious Perspective, The Nafs Has Been Understood As The Divine
Presence Within The Human Body. It Has Also Been Described As The Spirit That
Inhabits The Human Body, Such That Upon Its Departure, Death Occurs. Moreover,
The Nafs Is Considered The Counterpart Of The Physical Body, Engaged In Continuous
Interaction And Reciprocal Influence, Together Forming A Distinct Unity Referred
To As Personality, Which Differentiates One Individual From Another.
This Study Examines The Term Nafs And Its Meanings Across The Various
Qur’anic Contexts In Which It Appears, Highlighting Some Of Its Characteristics, Its
Hierarchical Levels, And The Multiplicity Of Its Manifestations In The Qur’an.

This research examines the verses of the Holy Quran concerning travel, exploring
its benefits, etiquette, and rulings. Travel is a fundamental necessity of life, known to
humankind since ancient times. It allows individuals to acquire diverse experiences
and knowledge, fostering self - reliance and enabling contemplation of the universe
and the magnificence of the Creator. Travel also serves as a means of seeking sustenance,
knowledge, and other essential needs. The Holy Quran affirms the legitimacy
of travel and facilitates its practice, particularly regarding religious obligations
for travelers, through provisions such as shortening prayers, breaking the fast during
Ramadan, and other concessions. The frequent mention of travel in the Quran underscores
its importance and legitimacy, highlighting its role in regulating human life.

This study addresses crimes committed through artificial intelligence, focusing on
the legal framework in the United Arab Emirates and exploring the possibility of
benefiting from the UAE experience in Iraq, in light of the absence of a specific law
for personal data protection. The research examines the conceptual framework of artificial
intelligence and its characteristics, analyzes the UAE legislator’s position on
technological crimes, with emphasis on Federal Decree No. (45) of 2021 regarding
personal data protection. The study also highlights the legislative gap in Iraq and the
need to develop legislation that keeps pace with technological developments, providing
practical recommendations and proposals to enhance data protection and digital
rights.

This research aims to study the diseases of ‘Udhrā in Islamic tradition and Iscarā
in Jewish tradition as models for throat infections in children, analyzing how they are
handled religiously, medically, and socially. The study reveals that both Islamic and
Jewish cultures combined the medical explanation of the disease with the spiritual -
moral dimension; ‘Udhrā was associated with painful folk treatments in pre - Islamic
times before Islam prohibited it and directed towards gentle treatment using Indian
costus, emphasizing the principle of “no harm and no reciprocation of harm” and
caring for the child with mercy and compassion. Meanwhile, Iscarā appeared in the
Talmud as a serious disease affecting the throat and leading to suffocation, and was
linked to sins of the tongue and non - kosher foods, making its handling a combination
of fasting, prayer, and resorting to medicinal herbs like balsam, frankincense, and
honey. The comparison shows that both traditions view the disease as a phenomenon
that transcends the body to the educational - spiritual dimension, and that natural
treatments formed a common element in facing throat diseases, with a difference in
religious motivation between mercy in Islam and justice in Judaism. This research
contributes to highlighting the integration between traditional medicine and religious
vision, correcting wrong folk practices, and establishing awareness of the importance
of protecting children from harmful treatments, and adopting treatment methods based
on mercy and science together.

This research examines the concept of mercy in Surah Maryam through a linguistic
and contextual approach that reveals the centrality of this concept in the surah’s thematic
structure. The first section begins by analyzing the linguistic root (r - h - m)
and its morphological forms as they appear in the surah, demonstrating the diversity
of derivatives, including the verbal noun (rahmah), the intensive form (ar - Rahman),
and the adjectival form (ar - Rahim), and what this diversity reflects in terms of degrees
of comprehensiveness, permanence, and renewal. It also addresses the semantic
distinction between «ar - Rahman» and «ar - Rahim,» highlighting the difference between
mercy as an intrinsic and constant attribute of God Almighty, and as an active
attribute related to His actions towards His servants.
The research concluded that Surah Maryam represents a Qur’anic model in which
the linguistic meaning is integrated with the narrative context and the rhetorical dimension,
to form a comprehensive vision of mercy as a doctrinal principle and a
structural axis in the Surah.

This is the summary of research titled Filaih bin Suleiman Al - Khuzai and the
sayings of Modification and. critique scientists towards him, a critical study.
The study deals with one of the hadeith’s narrator and the difference between the
modification and critique. scientists in judging him.
The research presents the sayings of the scientists who judged in critiquing or
modifying him, and concluded that Filaih bin Suleiman Al - Khuzai is a narrator
whom his narrated traditions is accepted and Invoked in, especially in his version of
the civilian elders, And that the Imams Bukhari and Muslim, had bring him out several
traditions about the elders people of the city, and the illusions that happened but were
of his narrators about the other people of the city.

The present study investigates the divine methodology of Da’wah (Islamic
outreach), specifically focusing on the principle of gradualism as exemplified by
Prophet Muhammad (PBUH). The research aims to explore the importance of
tailoring the message of Islam to the individual, social, and cultural characteristics
of non - Muslims, using the Hadith of Mu’adh ibn Jabal as a foundational legal and
pedagogical framework. By returning to these Prophetic roots, the study seeks to
propose a modern framework for renewing Islamic discourse, ensuring it remains
effective and avoids the pitfalls of haphazard communication that may hinder the
message. Key findings demonstrate that the Prophetic approach was highly strategic,
as the Prophet (PBUH) addressed distinct social groups—such as intellectuals, leaders,
and influential figures—according to their unique standing and influence. The study
recommends establishing specialized training centers for advocates to develop skills
in gradualism and contemporary engagement, emphasizing the necessity of expanding
outreach efforts into diverse societal and professional spheres beyond traditional
mosque settings.

Elegy Is One Of The Principal Poetic Genres That Has Been Widespread In Arabic
Poetry Since The Pre - Islamic Era. It Is Often Characterised By Artistic Sincerity And
An Intense Emotional Charge. The Contemporary Poet Khalid Rashid Al - Jumaili Is
Among Those Who Became Renowned For This Genre. He Composed Elegies For
Himself, His Brothers, His Friends, And His Teachers, Producing Poems And Poetic
Fragments That Overflow With Sorrow And Lamentation And That Immortalize The
Memory Of Those Mourned.
In His Elegies, Al - Jumaili Relied Heavily On Artistic Imagery, As It Represents
One Of The Most Effective Means Of Influencing Recipients. He Also Employed
Various Linguistic And Stylistic Devices That Provided Him With Space For Emotional
Release, Both For Himself And For Others. At The Same Time, These Devices
Constituted A Domain For Expressive Creativity And A Broad Field For Stylistic
Variation And Artistic Refinement.

The aim of this research is to study the verses of human civilization in the Holy
Qur’an in light of interpretive sociology, as a field that links the meanings of the
Qur’anic text with the social and historical structures that govern the emergence,
development and collapse of societies, by following the approach of interpretive sociology.
The research reached several conclusions, most importantly: that the Holy
Quran presents an integrated model of human civilization, in which all familial, social,
economic, political, and intellectual dimensions interact within a coherent system;
that the architecture of houses in the Quran constitutes a comprehensive symbol of
all aspects of human civilization in its tangible, material forms, serving as a place of
stability and security, a symbol of sanctity and faith, and a worldly foundation for the
civilization of the Hereafter; that the Quranic concepts related to civilization predate
modern social theories and surpass them by incorporating the monotheistic dimension
that links human behavior to accountability before God and connects worldly civilization
to the civilization of the Hereafter; and that the Holy Quran presents holistic
principles, epistemological, ethical, and methodological foundations such as justice,
mercy, and consultation, among others, which allow for renewed human interpretation
that interacts with the changing contexts of each era.

Islamic Shari‘ah encompasses doctrinal beliefs, transactions, and ethics. This study
focuses on one particular aspect, namely the field of transactions (mu‘amalat), which
is governed by the five legal rulings that regulate a Muslim’s life and conduct at all
times. Specifically, it examines the aspect of prohibition (nahy) and its applications
in Musnad al - Imam Ahmad ibn Hanbal, within the Book of Sales (Bab al - Buyu‘).
Any action undertaken by a Muslim must be guided by knowledge of Allah’s ruling
concerning it.

This study examines the issue of women leading prayer (imāmat al - marʾah) in
Islamic jurisprudence, a topic that has generated considerable scholarly debate due
to its practical relevance and diversity of juristic opinions. The research adopts a
comparative fiqh methodology, tracing classical scholarly views back to their original
sources, analyzing their evidences, and discussing the reasoning behind each position
before offering a reasoned preference.
The study is structured into three main sections. The first addresses women’s congregational
prayer and the legitimacy of women forming a congregation independently.
After examining the differing opinions and relevant prophetic traditions and reports
from female Companions, the study concludes that women’s congregational prayer is
recommended when they pray separately from men. The second section focuses on
women leading other women in prayer, presenting four juristic opinions ranging from
prohibition to conditional permissibility. The author argues for the validity of women
leading women, with reprehensibility (karāhah) when a male imam is available, as
a balanced reconciliation between textual evidence and juristic reasoning. The third
section discusses women leading men in prayer, highlighting the consensus of the
majority of jurists on its impermissibility, critically examining opposing views, and
ultimately upholding the majority position.
The study concludes that Islamic jurisprudence demonstrates both flexibility and
discipline in addressing such issues, maintaining the objectives of Sharia while preserving
the established rulings governing acts of worship.

Faith And Righteous Deeds Are Among The Most Significant Factors For The
Stability Of Society And The Spread Of Security Within It. Righteous Deeds Are
The Natural Outcome Of Faith; Thus, When Faith Is Established, It Is Expected
To Yield Righteous Actions. Paradise Is The Reward Promised For Faith And
Righteous Deeds, As Allah The Almighty Has Clearly Stated In Numerous Verses.
Among The Most Important Of These Is His Saying: “Indeed, Those Who Believe
And Do Righteous Deeds – We Will Admit Them To Gardens Beneath Which
Rivers Flow, Wherein They Will Abide Forever. ”The Issue Of Faith And Deeds Is
One Of The Greatest Matters In Religion, Being The Very Purpose Of The Divine
Messages. Clarifying The Relationship Between The Two Constitutes One Of The
Main Objectives Of The Qur’anic Verses And The Rulings Of Islamic Law. The
Bond Between Them Is Inseparable And Essential. It Thus Becomes Evident That
Success Is Contingent Upon Both Faith And Deeds, Along With The Positive Outcomes
They Produce For Both The Individual And Society. Standing In Opposition
To This Is Satan, Who Strives To Separate Faith From Action, Thereby Leading Individuals
Into The Realm Of Hypocrisy. This Is Reflected In The Qur’anic Verse:
“And Of The People Are Some Who Say, ‘We Believe In Allah And In The Last
Day,’ But They Are Not Believers. ” This Demonstrates Satan’s Persistence In Detaching
Faith From Righteous Deeds.

The noble Prophetic Hadith is the second source of Islamic legislation, which
comes after the Holy Qur’an. It clarifies the rulings of the verses, explaining and
clarifying to people what is intended by those rulings. This only comes through the
Messenger, may God bless him and grant him peace, through his words, actions,
and his approval of the actions of the Companions, may God be pleased with them.
Through this, everything ambiguous becomes clear to us, as it has been explained
by the noble Prophetic Hadith. Likewise, the rulings of worship, obedience, inheritance,
and other matters were explained by the Messenger of God, may God
bless him and grant him peace, until they reached us through men who preserved
knowledge and whom God enabled to act upon the hadith of His trustworthy Messenger.
They clarified what was authentic, weak, and fabricated in the hadith. Thus,
several men emerged who had the merit of preserving the hadith of the Messenger
of God, may God bless him and grant him peace, and clarifying its degree. So that
the correct is not mixed with the incorrect, and from this approach, the study aimed
to know the imams who used the phrase “to what is truth?” and the study aimed to
know the narrators about whom it was said “to what is truth?” and their status. In
my study, I followed the inductive method and explained the condition of the narrators,
and I reached several results, including knowing the phrase, its status, and who
used this phrase. Through my study, I did not find anyone who addressed the topic
of the phrase “to what is truth?” and no one of the imams was alone in using this
phrase. I concluded that the phrase differs from one imam to another according to
the status of each narrator. I concluded that the imams use this phrase according to
the condition and status of the narrator, and I explained the status of the narrators.
Therefore, the study recommends directing students of Islamic studies to study the
terms of criticism and praise and to study other terms and collect their narrators
to be an extension similar to such research. I also suggested to all researchers and
students of Sharia sciences to expand the study of the terms of criticism and praise
and to explain other terms of the levels of criticism and praise.

This study examines the term “deviation” as an important stylistic technique that
contributes significantly to the formation of the creative text’s structure. It represents
a structural effectiveness reflected at the descriptive and structural levels, which is
achieved by the study sample. This sample works to uncover the patterns of formation
in the structure of the poetic scene in the work of the poet Aliya bint Al - Mahdi. The
focus was on the effectiveness of deviation as a structure that depends, in its realization
and embodiment, on semantic, stylistic, and rhetorical structures, compositions,
and contrasts. These connect the recipient to the intentions of the poetic self and lead
them to the realm of creative imagination, which is realized in conveying the feelings
and concerns inherent in the self. This structure is based on simile as a fundamental
pillar that establishes the other two axes: personification and embodiment. Personification
and embodiment are the interactive space of creative imagination and the orbit
around which meanings and connotations revolve through the workings of imagination
and the furnishing of the scene. stylistically, rhetorically, and structurally.