journal of Islamic science college

This study, entitled “The Expressive Values of Linguistic Structures Denoting Facial Color Changes in the Holy Qur’an” aims to shed light on the verses that speak about the phenomenon of facial change in the Holy Qur’an, and on the linguistic patterns that indicate it. It analyzes these patterns in light of their contexts and supporting evidence, in order to uncover their semantic dimensions, explain their expressive values, and reveal the different psychological states that are a cause of it or a result of it. . To achieve this goal, a plan was adopted with a theoretical foundation entitled (The Face and its Importance in Expressing Feelings, and the Linguistic Patterns Indicating its Colors), and two applied topics. The first applied topic, entitled (The Patterns Indicating Explicitly of the Colors of the Face in the Holy Qur’an and their Expressive Values), examines the linguistic patterns that explicitly describe facial color and clarifies their nature and connotations. As for the second topic, entitled (The Patterns Indicating Implicitly and Not Explicitly of the Colors of the Face in the Holy Qur’an and their Expressive Values), the focus of attention and emphasis in it—as is evident and manifest in the title—is to highlight the semantic dimensions and expressive values of the linguistic patterns indicating the colors of the face in the Holy Qur’an by implication rather than explicitly. The study reached a set of results that were the essence of the study and the summary presented in the conclusion, with which the study ended its journey, in addition to a list of the names of the sources and references relied upon in writing. Hoping to provide a new addition that enriches the field.

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In his monumental work al-Kitāb, Sībawayhi established a comprehensive linguistic theory encompassing grammar, morphology, phonology, and semantics—one that rivals modern linguistic theories in depth and precision. His methodology was founded on scientific principles attentive to context, situation, speaker–listener relations, and the surrounding social and ideological environment. His thought revealed early features of a semantic-syntactic theory that links structure and context as the deepest level of meaning. Sībawayhi’s goal was not merely to correct linguistic errors or formalize grammatical appearances, but to lay down the foundations of Arabic logic and formulate the principles of reasoning within the framework of Islamic knowledge, making al-Kitāb a timeless intellectual legacy and a continual source of inspiration.

This study aims to examine the precise meaning of the term “his narration is recorded but not relied upon as evidence” within the discipline of al-Jarh wa al-Ta‘dil, to situate it within the hierarchical ranks of narrators, and to analyze both the underlying causes of this classification and its scholarly utility in serving as corroborative evidence in shawahid and mutabaʿāt while emphasizing its insufficiency for independent reliance .The term his narration is recorded but not relied upon as evidence indicates that the narrator occupies an intermediate position between full acceptance and outright rejection. This description is ranked directly below trustworthy narrators, representing the lowest level of taʿdil yet higher than absolute weakness. Scholars applied this judgment for various reasons, including the narrator’s weakness or inconsistency, obscurity due to few transmissions or multiple names and titles, poor memory, frequent mistakes, or insufficient precision. Consequently, his narration may be documented for purposes of corroboration when supported by others, but it is not accepted independently nor used as the basis for legal rulings or doctrinal principles. This means that the narrator is truthful in character, yet his weakness in precision prevents independent reliance on his narration. Nevertheless, his reports are not dismissed outright but are recorded for consideration and corroboration when supported by other sources. The scholars applied this judgment to a number of narrators, such as Ḥajjāj ibn Arṭāh, Sālim ibn Abī Ḥafṣa, Shabābah ibn Sawwār, Faraj ibn Faḍālah, Qazʿah ibn Suwayd, Ḥakīm ibn Saif al-Raqqī, Aḥmad ibn Hāshim al-Ramlī, and Faḍīl ibn Marzūq all of whom were described as truthful but deficient in accuracy Thus, this term reflects the scholars’ commitment to scrutinizing the status of narrators and distinguishing between their varying levels of reliability, thereby underscoring the precision of their methodology in safeguarding the Sunnah from falsehood and distortion.

Scientific manuscripts are an integral part of the heritage of the Islamic nation and represent an intellectual treasure. Researchers have devoted great effort to bringing these manuscripts to light through rigorous scholarly editing. Zakat is the third pillar of Islam and serves as a means of fostering mercy, social cohesion, and mutual affection within the community. Zakat holds immense importance in purifying the soul, as Allah says: Take from their wealth a charity by which you purify them and cause them increase (At-Tawbah: 103). It brings blessings to wealth and increases reward. The Qur’an specifies the categories of people entitled to receive zakat, while prohibiting it for certain others. Among those prohibited are the Banu Hashim (the Prophet’s family). However, scholars have differed regarding whether a member of Banu Hashim may lawfully receive zakat due to necessity. I was fortunate to obtain a manuscript titled “Al-Alṭāf al-Khafiyyah fī Jawāz Akhdh al-Zakāh lil-Hāshimiyyah” (“The Subtle Kindnesses Concerning the Permissibility of Zakat for Banu Hashim”) by Muhammad ibn al-Sayyid Mustafa ibn Nur al-Din al-Shahawi, a Shafi‘i scholar who died in 1167 AH. This manuscript discusses the ruling on giving zakat to members of Banu Hashim in light of explicit hadiths prohibiting them from receiving it, presenting the major scholarly differences of opinion and the reasoning of those who allowed it. For this reason, the author dedicated this work to the topic. The manuscript is concluded by a message titled “Daw’ al-Badr fī ‘Add Asmā’ Ahl Badr” (“The Light of the Full Moon in Listing the Names of the People of Badr”).

Pragmatics, in its broadest sense, is the study of language in use, and more comprehensively, it is the study of intentional human action. Accordingly, it involves interpreting acts that are performed to achieve a specific purpose, which is known as speech act theory, considered by linguists as closely linked to the origins of pragmatics. Directive speech acts, one of the five categories in Searle’s classification of speech acts, are exemplified by acts of obligation or command. This study aims to examine the directive speech acts in the Munājāt poem dedicated to Imam ʿAlī (peace be upon him) and to analyze how these acts perform their pragmatic function, in accordance with modern pragmatic theory as developed by Austin and Searle.

The study is organized into two main sections and six subsections. It highlights the decision of the Personal Status Court in Sulaymaniyah regarding Ẓihār. The research discusses the prohibition of Ẓihār with evidence from the Qur’an, examines its essential elements and the conditions for their validity, and presents the court’s ruling and its contents. The study concludes that the court’s decision contradicts the established opinions of the jurists.

Some ḥadīths recorded in certain hadith compilations appear to conflict with analogical reasoning (qiyās) and were therefore not always applied in legal practice. This issue constituted one of the aspects of disagreement among the recognized Sunni schools of jurisprudence. Among the hadith collections in which such narrations appear is Sunan al-Nasa'i al-Sughra. Accordingly, this study examines the hadiths considered to be in conflict with qiyās in Sunan al-Nasāʾī al-Ṣughrā from both a hadith and a jurisprudential perspective. Four topics were selected as representative case studies: the option of sale (khiyār al-bayʿ), sharecropping (musāqāh), forward sale (salam), and the right of pre-emption (shufʿah). The research is structured into two main sections. The first section defines the key terms and concepts used in the study, while the second examines the hadiths in Sunan al-Nasāʾī that have been described as contradicting qiyās. The researcher employed an inductive and analytical methodology. This involved surveying the opinions of hadith scholars concerning the narrations found in Sunan al-Nasāʾī that were considered to contradict analogical reasoning, as well as reviewing the views of jurists across the established legal schools regarding selected legal issues used as applied material for the study. These opinions were then analyzed and their implications examined in order to derive a general ruling for each issue or narration

I selected the phonetic phenomena in Surah Adh-Dhāriyāt from the Holy Qur’an for study due to the abundance of phonetic features present in this surah. Undoubtedly, no surah of the Qur’an is devoid of such phonetic phenomena; however, to the best of my knowledge and according to my review of previous studies, these phenomena in this particular surah have not been examined in detail. For this reason, I chose to investigate them specifically within Surah Adh-Dhāriyāt. My examination revealed the presence of the Qur’anic verse ending (fāṣilah) along with variation in Qur’anic readings (qirāʾāt) and different forms of repetition, all of which appear prominently in this surah. Accordingly, the research plan is divided into three sections: The first section introduces the surah. The second examines the verse endings (fāṣilah) in the surah. The third discusses the other phonetic phenomena present in the surah.

I selected the phonetic phenomena in Surah Adh-Dhāriyāt from the Holy Qur’an for study due to the abundance of phonetic features present in this surah. Undoubtedly, no surah of the Qur’an is devoid of such phonetic phenomena; however, to the best of my knowledge and according to my review of previous studies, these phenomena in this particular surah have not been examined in detail. For this reason, I chose to investigate them specifically within Surah Adh-Dhāriyāt. My examination revealed the presence of the Qur’anic verse ending (fāṣilah) along with variation in Qur’anic readings (qirāʾāt) and different forms of repetition, all of which appear prominently in this surah. Accordingly, the research plan is divided into three sections: The first section introduces the surah. The second examines the verse endings (fāṣilah) in the surah. The third discusses the other phonetic phenomena present in the surah.

This study examines the manifestations of social identity in ʿUyūn Akhbār al-Riḍā through a sociolinguistic approach that reveals the role of language in constructing religious and social identity. The research emphasizes the inseparable relationship between language and identity, viewing them as social phenomena that reflect both individual and collective belonging and contribute to the formation of social and religious consciousness. It highlights the role of the Arabic language as a bearer of civilizational and religious identity, as well as a medium for transmitting values and beliefs. The study analyzes the texts within the book to uncover patterns of partial and collective identity, particularly the Riḍawī identity. It asserts that the linguistic diversity and cultural plurality in the discourse of Imam al-Riḍā (peace be upon him) reflect a conscious social and human openness. The study concludes that language serves as a mirror of society and constitutes one of the most important foundations for constructing social identity across time and space.

This research aims to authenticate the manuscript of the book "The Differences Between the Companions of Abdullah ibn Amer al-Yahsubi..." by the Sheikh and Imam Abu Ma'shar Abd al-Karim ibn Abd al-Samad al-Muqri' al-Tabari. This authentication is significant for several reasons, primarily: • Age of the text: It dates back to the fifth century Hijri, a crucial period for the codification and refinement of the science of recitations (Qira'at). • Stature of the author: Imam Abu Ma'shar al-Tabari was highly praised by scholars and noted for his extensive narrations, establishing him as one of the foremost authorities on Qira'at. • Scientific value of the manuscript: The copy itself dates to the year 507 AH, making it a rare and highly valuable historical document. Research Methodology The research examines the manuscript in two main sections: Part One: The Introduction This section comprises seven introductory chapters, including

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This study addresses several aspects related to the concept of ijmā (consensus) in the principles of Islamic jurisprudence (uṣūl al-fiqh). It aims to clarify the nature and authoritative status of ijmā, with particular focus on examining the disagreement among legal theorists regarding whether consensus constitutes an independent source of legal evidence alongside the Qur’an and the Prophetic Sunnah (the evidentiary theory), or whether it merely functions as a means of uncovering and indicating the Sunnah (the indicative theory). The study concludes that the divergence among Uṣūl scholars in determining the true nature of ijmā can be attributed to several factors, including: 1- Differences in identifying the basis of legal authority (ḥujjiyyah) among legal theorists. 2- Divergent views among scholars of uṣūl al-fiqh regarding the concept of the collective infallibility of the Muslim community. 3- The influence of theological and doctrinal disagreements on the interpretation of the nature of ijmā 4- Differences among legal theorists in analyzing the practical application of consensus

It is widely recognized that the falsification of science poses a serious threat to the field of scientific research, particularly given that science is inherently cumulative, with later findings built upon earlier ones. Accordingly, this study seeks, in its first section, to uncover the underlying causes of such falsification. In the second section, it traces selected cases of deception, fabrication, and fraud in scientific research, laboratories, and published papers that were accepted and relied upon for many years before their falsity and misrepresentation of truth were eventually exposed. The study further examines the motivations that continue to drive many researchers and some scientists to persist in falsification and the distortion of facts in pursuit of material, political, or other interests. This paper is supported by illustrative figures and images drawn from relevant references. Ultimately, the research aims to reveal the truth and to encourage continued inquiry and investigation in order to reach it, rather than merely accepting established claims without critical examination.

This study examines textual intentionality in al-Jahiz’s Treatise on Al-Tarbi‘ and Al-Tadweer, highlighting the hidden meanings beneath the text’s surface manifestations, which are cloaked by the aesthetic function of narrative. The research emphasizes the speaker’s linguistic competence, enabling the production and interpretation of highly varied linguistic structures across diverse communicative contexts, revealing the author’s intentional and argumentative purposes. It demonstrates how al-Jahiz employed language, argumentation, and satire to achieve his intellectual and communicative aims. The treatise serves as a practical model illustrating how intentionality interacts with textual structure in Arabic literature, linking purpose with rationale, context, and the intended end for which judgments or meanings are derived from the text.

This study aims to explore the impact of purpose on meaning production in Sicilian nature poetry, in which the silent manifestations of nature reflect a sense of permanence and serve as a conscious model for generating meaning through this creative immortality, anchored in a geographically documented place that will never be erased. Sicilian nature poetry is characterized by the richness and diversity of its living phenomena, encompassing most aspects of Sicilian natural imagery. This diversity is reflected in the broad range of manifestations and their role in meaning-making. The poet’s mind and attention were captivated by images of Sicilian nature in all their forms, and the study examines how these observations are abstracted to reveal the effect of purpose on the selected natural phenomena and on the production of intended meaning. Researchers have noted the poet’s meticulous care in describing diverse aspects of nature, employing precise poetic language and carefully crafted style. The careful choice of words, combined with a harmonious musical rhythm, enhances the descriptive power of the verse, effectively conveying the intended meaning to the reader in a manner that satisfies and engages them

This study examines the manifestations of Qur’anic values in building a tolerant society by highlighting the ethical and human foundations established by the Noble Qur’an to promote a culture of tolerance and peaceful coexistence among members of society. The research sheds light on key Qur’anic concepts such as forgiveness, pardon, benevolence, justice, and respect for human dignity, and their role in reducing conflicts and enhancing social harmony. It also explores Qur’anic models and educational guidelines that emphasize the importance of dialogue and acceptance of others, while rejecting intolerance and hatred. The study concludes that adherence to Qur’anic values constitutes a fundamental pillar in building a cohesive society based on mutual respect, contributing to social stability and human development.

Imam Ali\\\\'s Political Thought: A Comprehensive Vision The political thought of Imam Ali (peace be upon him) represents a comprehensive vision rooted in Islamic ethics and values. It emphasizes that politics must be a tool for achieving justice and equality between the ruler and the ruled. This vision is characterized by being both humanitarian and practical, aiming to build a society based on mercy, fairness, and respect for human rights, far removed from deceit and trickery. This perspective is evident in his covenant to Malik al-Ashtar, where he stressed the necessity of filling the heart with mercy towards the subjects and treating them with equality and fairness. He places justice and equality at the core of governance, considering them the foundation of the relationship between the ruler and the people. He calls upon the ruler to be merciful and gentle with the subjects and to treat them with forgiveness and pardon, just as he would wish God to treat him. Furthermore, he asserts that all members of society must be treated equally regardless of religion or race, based on the concept of \\\\"the right to citizenship.\\\\" Adherence to promises and commitment to principles are considered the basis of Islamic politics, setting it apart from a policy driven solely by self-interest. This is clearly demonstrated in his covenant to Malik al-Ashtar, which serves as a complete administrative and political constitution for state governance, outlining both the ruler\\\\'s duties and his rights.

This study seeks to examine potential questions that may arise for readers due to variations in verse enumeration (ʿadd al-āy), which in turn affect the amount of recitation required to attain the merits mentioned in the traditions regarding the virtues of specific chapters and verses. The research focuses exclusively on authentic and verified narrations concerning these virtues. Its objectives include:Highlighting the questions prompted by differences in verse enumeration and their implications for the virtues of chapters and verses. Identifying specific instances where such questions emerge and providing scholarly guidance for those cases. The study adopts a descriptive inductive methodology, collecting authentic narrations related to the virtues of chapters and verses, and analyzing them in light of the differing schools of verse enumeration. Special attention is given to cases that raise significant questions, with scholarly direction offered accordingly. The variation in verse enumeration is a recognized and valid difference, stemming from diverse narrations transmitted by Qurʾanic reciters, and is akin in nature to the variation found in Qurʾanic readings (qirāʾāt). The questions related to virtues—arising from differences in enumeration—primarily revolve around determining the exact portion of recitation required to attain the merit mentioned in prophetic traditions. For example, in Sūrat al-Fātiḥah, the question concerns whether the basmala must be recited under both enumeration systems to attain the stated virtue. In Āyat al-Kursī, for those who count it as two verses, the question is whether both verses must be recited together to attain the merit, or if reciting only the verse mentioning the Kursī suffices. In Sūrat al-Kahf, the issue pertains to identifying the starting point of the last ten verses in which virtue is mentioned. As for Sūrat al-Mulk, the disagreement appears to be verbal, since explicit hadiths affirm that the merit is attained by reciting the entire chapter. The study concludes by affirming that differences in verse enumeration do not constitute contradiction, but rather represent a valid diversity. Moreover, the resulting questions can be addressed through sound scholarly

The study dealt with the interpretation of the word in the Qur’an by mentioning its opposite in the same verse or in the verse that follows it, or the verse before it. This is one of the types of interpretation of the Qur’an by the Qur’an. Some of these verses require study and explanation to clarify this meaning of the word in question, and some are clear and do not require explanation. The Holy Qur’an includes a number of this type. My study was applied to three Surahs: Surat An-Nisa, Surat Al-Ma’idah, and Surat Al-An’am. In my study, I followed the inductive analytical and applied approach. The results of the study were: Interpreting the word by mentioning its opposite in the verse is a type of interpreting the Qur’an by the Qur’an, and that it has many examples in the Qur’an, and that the word “verse” may be used for two consecutive verses, and that opposite, antithesis, disagreement, and counterpart are terms that appear in many books of language and interpretation with one meaning. The study recommended applying this type of interpretation to the rest of the Surahs of the Qur’an

This study focuses on Criticism and Accreditation (al-jarḥ wa-al-taʻdīl) as one of the rare styles, used for various purposes, such as artistic refinement in wording. The importance of the research lies in exploring the methods of the eminent critics in the Criticism and Accreditation of Narrators, and in collecting examples from Aḥwāl al-rijāl by Aljwzjāny, to enrich the vocabulary for the ranks of Criticism and Accreditation. The research problem is represented in identifying the examples that Aljwzjāny presents, the ranks of these examples, and the nature of the relationship between the example and the condition of the narrator. The research aims to compile the examples that Aljwzjāny used in Criticism and Accreditation, clarify the aspect of the relationship between the example and the condition of the narrator, and link these examples to the ranks of Criticism according to Ibn Abī Ḥātim and Alskhāwy. The researcher exerted effort to classify each of these examples within the appropriate ranks of Criticism and Accreditation. This study followed the inductive method for compilation and analytical reasoning. The study reached several significant results; for instance, the critics demonstrated artistic skill in their judgments of the Narrators, including their use of presenting examples. Therefore, the researcher sees the necessity for specialists to pay close attention to the study of the critics\\' theoretical judgments, to understand their mastery and the soundness of their methodology, as well as to analyze some expressions introduced uniquely by Aljwzjāny and compare them to the judgments of other critics.

In the name of god, praise be to god, and peace and blessings be upon the messenger of god. Studying the prophetic hadiths and determining their authenticity is extremely important for basing islamic rulings on them. Imams have compiled and collected hadiths, using diverse methods. Imam al-bayhaqi is considered one of the later scholars who compiled hadiths, including in his book, al-sunan al-kubra. He applied the phrase "if proven" to a number of hadiths, and he based the islamic ruling on the authenticity of the hadith, without specifying the hadith's status or the imams' opinions on it in a definitive manner to distinguish it. Therefore, i collected these hadiths with chains of transmission traceable to the prophet, and identified their sources according to the chain of transmission mentioned by al-bayhaqi. Some of them were narrated by abu dawud and al-tirmidhi from the six books, and some were narrated by al-tayalisi, ibn abi shaybah, imam ahmad, al-bazzar, abu ya'la, al-tabarani, and abu nu'aym. The chains of transmission of each hadith were studied, and their status with the imams was determined. Most of the chains of transmission of these hadiths were weak and lacked corroboration or corroboration, and only a few were authentic. The research was divided into sections. Into two chapters, each of which has three demands.

Praise be to God, Lord of the worlds, and peace and blessings be upon the best of God’s creation, the Master of the Messengers and the Seal of the Prophets, our Master Muḥammad, and upon his pure and noble family and companions. The study of the relationship between logic and Islamic theology (kalām) is considered an important field of inquiry. The significance of this research lies in the fact that logic represents the theoretical and foundational framework of the rational sciences in general, and of kalām in particular. This study contributes to clarifying and establishing the logical scientific methodology required in the discipline of kalām. It also examines the legal (sharʿī) stance toward both sciences, demonstrating that they are legitimate disciplines permissible to study, despite the existence of opposing views whose underlying reasons have largely ceased to be relevant.