Journal of the College of Islamic Sciences

The aim of the research is to identify the impact of the educational pillars strategy on the acquisition of Islamic concepts by female students in the second intermediate year and the development of their life skills. The research sample consisted of (78) students, who were selected from female students in the Cairo Intermediate School for Girls, and were distributed into two equal groups, with a ratio of (40) One student in the experimental group, who studied using the educational pillars strategy, and (38) students in the control group, who studied in the usual way. To achieve the goal of the research, the researchers prepared two tools, the first: a test for acquiring Islamic concepts consisting of (24) items covering the elements of the concept (definition/discrimination/application), and the second: a life skills test consisting of (20) objective items with three alternatives. The researchers verified the validity and reliability of both of them. After implementing the research experiment according to the two tests on the female students of the basic research sample, and after collecting the data and analyzing it statistically using the t-test for two independent and correlated samples, they reached the following results: There is a statistically significant difference between the average scores of the female students of the experimental and control group in acquiring Islamic concepts and life skills in favor of the experimental group. At the end of the experiment, the two researchers reached a set of conclusions, made a number of recommendations, and suggested conducting similar studies with a diversity of variables.

This research attempts to explore the Prophetic hadiths that were mentioned in the Prophetic hadiths between the landowner and the farmer. The legal system for these interests did not exist against Islam in Mecca, given its non-agricultural nature. This approach is closer to commercial trade and the like. The Prophetic hadiths focus on reaching a just relationship between the two parties to an agreement, based on the substance of the disagreement and the competing interests between the participants. These disputes that the research examines differ in terms of their names. The basis of many of these hadiths is the story of the Al-Naqlabi family, Rafi' ibn Khadij (may God be pleased with him), who were involved in a school due to their large numbers and expansion. However, they contracted with the workers on their land, which was based on the implementation of pre-Islamic law, as will be explained later in the research. When they were informed of the limitations imposed on the pursuit of leather in the new religion that God guided them to, they submitted and obeyed the rule of God and His Messenger, and they were certain that goodness lies in following.

The research dealt with a basic and sober belief in the Jewish law, namely the belief of genocide among the Jews. this study began by defining the concept of genocide, then explaining the difference between it and other concepts such as ethnic cleansing, deportation and extermination of memory. then the study dealt with the historical circumstances to which the Jews were subjected from oppression and captivity until the era of Torah codification. after that, the historical events recorded in the Torah were presented, and the persecution suffered by the Jews was reflected in it by glorifying themselves, and making them a strange aura for themselves. The study then showed the impact of these religious texts on the formation of the Jewish community, and the impact of the texts was manifested in the words and actions of the Jews, through historical evidence, and the reality of the situation experienced by the Islamic nation because of the Jews.

Sultan Mahmud primary concern after abolishing the Janissary army and establishing the victorious Muhammadiyah army was to reassert direct central authority over the independent Ottoman provinces, particularly the province of Baghdad. During the Mamluk era, many events occurred in various political, military, economic, and social aspects, which had serious repercussions that greatly affected the overall general conditions in the Iraqi provinces, especially the city of Baghdad, which was officially the capital of the Baghdad province throughout the Mamluk era. Its inhabitants and government suffered from extremely difficult political, economic, and natural challenges that contributed significantly to the city's decline. They were subjected to external attacks from the rulers of Persia, as well as frequent tribal uprisings against the government, not to mention floods and the spread of diseases among the population.

In my research, I addressed the sayings of Imam Sahl ibn Abdullah al-Tustari on fear and hope – a doctrinal study. As for his works, I found only a few because they are old. The sayings of al-Tustari, may God have mercy on him, related to interpretation were of interest to the Sufis who revered him, so they began to record them in their writings. The most famous books that preserved some of his sayings are "Qut al-Qulub," "Hilyat al-Awliya," "Al-Mu'aradah wa al-Radd," and "The Gnostic of God Sahl ibn Abdullah al-Tustari: His Life and Views." The research was divided into sections and topics according to the sayings of Imam Sahl ibn Abdullah al-Tustari, may God have mercy on him. Relying solely on his books to present his sayings, and if I did not find them in his books, I referred to other books. The Quranic verses are mentioned with their numbers and the name of the surah, and the verses are placed in highlighted parentheses. At times, I included the entire Quranic verse, and at other times, I took a part of the verse that sufficed for the citation. Translation of the notable figures whose names appeared in the research, except for the names of the Companions, may Allah be pleased with them, whom I did not introduce because they are well-known. When mentioning the name of the source or reference for the first time, I provide its complete citation. If it is mentioned again, I suffice with mentioning the name of the book and the author only, and I place their quotes in quotation marks if it is a text. If I have modified it, I place the word "see" in the margin.

This research examines the jurisprudential effects resulting from scholars’ differences regarding the contract of sale, particularly in its pillars, conditions, forms, and legal consequences. It highlights how such differences have led to diverse rulings on the validity, invalidity, binding nature, and options of sale contracts, and their impact on financial transactions. The study offers a comparative analysis of Islamic legal schools, clarifying their evidences and reasons for disagreement. It concludes that this jurisprudential diversity provides legislative flexibility that meets people’s needs while preserving the objectives of Islamic law.

Universities are considered among the most important knowledge-based institutions that influence the formation of young people’s intellectual and religious awareness, due to the pivotal role they play in building a critical mindset, consolidating human values, and promoting a culture of dialogue and acceptance of difference. With the escalation of manifestations of intellectual extremism and terrorism in contemporary societies, an urgent need has emerged to study the intellectual dimensions that contribute either to the creation of environments that foster these phenomena or to their deconstruction and containment, particularly within the university sphere, which represents a fertile environment for shaping intellectual trends and formulating ideological positions
Moreover, intellectual extremism carries serious consequences and harms across various social, religious, political, economic, and developmental fields, as demonstrated by numerous educational and social studies. Despite the considerable efforts exerted to confront intellectual deviations, their spread continues to increase due to societal failure and the neglect of the role of education, which constitutes the most challenging factor and a crucial element in decisively confronting this epidemic that has afflicted societies..

Dhakah (ritual slaughter) is the legal cause for permitting the consumption of the meat of a non-prohibited animal. This slaughter must fulfill and encompass all the recognized conditions of Tadhkiyah (legal slaughtering). Furthermore, it is necessary to observe the requirements related to slaughtering as mentioned by the Prophet Muhammad (peace be upon him) in the famous Hadith, where he said: "Let one of you sharpen his blade and let him put his sacrifice at ease," among other established conditions of Tadhkiyah. While this applies generally, a person may encounter a specific issue after slaughtering, which is the focus of this research: the presence of a fetus in the womb of its mother after she has been slaughtered. In this regard, the noble Prophetic Hadith states: "The slaughter of the fetus is [included in] the slaughter of its mother." Scholars have discussed this matter in detail, as presented in this research

This research sheds light on a compendium of evidences used by jurists for deriving various rulings, among which is istihsan (juridical preference). The research assumes the preference of this method and discusses contemporary jurisprudential branches that have been ruled upon by contemporary jurists, some councils, and fatwa bodies. Their evidence in all of these branches is istihsan, an established juridical proof considered legitimate by some schools of thought.

This study examines the factors that have contributed to the growth of atheism and irreligiosity in the modern era, beginning with scientific and philosophical transformations and extending to the social and political changes that have reshaped patterns of thought and behavior in contemporary societies. It further analyzes the psychological and social implications of this phenomenon, particularly within the Islamic context, highlighting its repercussions at both the individual and societal levels,The findings indicate that atheism and irreligiosity constitute a complex intellectual and social challenge in the contemporary world. Accordingly, their examination requires an analytical framework that takes into account ongoing cultural and scientific transformations and is grounded in an objective reading of the historical and epistemological contexts from which they have emerged.

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The Abbasid caliphs paid great attention to their health, seeking to bring the most skilled physicians—even from outside Baghdad. Christian doctors played a prominent role in treating them, distinguished by their knowledge and precision, which earned them the caliphs’ trust and a high status in the Abbasid 1court. These physicians treated various illnesses the caliphs suffered from, such as digestive disorders, fevers, and joint inflammations, achieving tangible results thanks to their advanced knowledge in medicine and astronomy.
This role led historian Ibn al-Ibrī (Bar Hebraeus) to highlight the contributions of his fellow Christians, considering them an essential part of the medical renaissance in the Abbasid era and an example of interfaith coexistence and scientific collaboration at that tim

Praise be to God, praise that matches His blessings and for all blessings, and prayers and peace be upon our master, our beloved, and the light of our hearts, Muhammad, sent to the best of nations, and upon his good, pure, and virtuous family and companions, the lights of darkness and lamps of oppression. We praise Him and thank Him, who taught by the pen, taught man what he did not know. As for my plan for writing this research, I divided it into an introduction, three chapters, and a conclusion. In the introduction, I explained the reasons for my choice of topic, noting the obstacles I encountered along the way. In the first chapter, I discussed the nature of the deposit and its legal and Sharia origins. The goal was to highlight the meaning of the deposit and the existence of this concept in Islamic jurisprudence and positive laws, including Iraqi civil law. In the second chapter, I examined the ruling on the deposit, which is characterized by differing opinions, some prohibiting it and others permitting it. I then explained the views of legal scholars on the deposit. In the third chapter, I examined the relationship between the deposit and the penalty clause, examining the legal classification of each separately, and explaining the differences between them. Then, I will explain the circumstances that arise in a sale with a deposit, and the effects resulting from the contract in a sale with a deposit. My approach was to first mention the opinions of the four prominent schools of thought, then the opinions of those scholars who agreed with them, from the Companions, the Followers, and those who came after them, with evidence for each. Then I mentioned the discussion about the evidence and the scholars’ statements about it, and I also mentioned the evidence of the opponents and the discussion that took place about it. Then I explained what seemed to me to be the most likely, and finally I mentioned in the conclusion the most important results that I arrived at.
And after that: This research of mine is nothing but a drop from the ocean of abundant scientific research and a stepping stone for me in what I have presented. If I have been right in anything I have written, then it is from God’s opening and His grace upon me, made easy by the efforts of those who helped me from the good people, my teachers and sheikhs, the virtuous scholars. If I have made a mistake in anything, it is the business of the sons of Adam. I ask Allah Almighty to forgive me for what I did not intend, and to inspire me with my guidance so that I embrace what is right. I ask Him for the understanding of the prophets, the protection of the messengers, and the inspiration of the close angels, for He is the Forgiver of those who repent and return, and the All-Knowing above all who erred and were right. May God’s prayers and peace be upon our master Muhammad, his family, his companions, and those who follow his path until the Day of Judgment

In the name of God, praise be to God, and may blessings and peace be upon the Messenger of God, his family, hiscompanions, and those who follow him.
This research explores the most important prophecies of the Bible, which state that the world is becoming filled with evil and sin, which will hasten the emergence of the Antichrist and his armies of evil. There will be no solution to save humanity and deliver it from evil except the return of the Messiah, the Savior, to rescue faithful Christians from this world filled with sin and evil. This salvation, according to them, depends solely on the return of the Messiah. What these believers are required to do is strive to fulfill this prophecy or hasten to force God's hand to fulfill the prophecy! For them, the fulfillment of the prophecy depends on the establishment of Greater Israel and the consolidation of all the world's Jews within it. Therefore, it is necessary to provide and mobilize all material and moral support, absolute, unlimited, and unconditional, for the Zionist entity, because this is a condition for the coming of the Messiah, the Savior. The funny thing is that this support does not mean belief in the Jews or even reciprocating feelings of love or sympathy with them, because these Torah people believe that the Messiah, the Savior, will eliminate all the Jews, the followers of the Antichrist, who will refuse to believe in him. In other words, they support the Zionist entity only as a means to fulfill the prophecy. This belief was embraced by the senior Jewish leaders in America and the Zionist entity, especially the extreme religious right that controls the course and reins of the political game in the Zionist entity, and they exploited it well to obtain all forms of support and approval. They are not concerned with the love of the extreme Christian right in America or its belief in them as much as they are concerned with the money and unlimited political and economic support that belief in this prophecy brings them.

Virtual currencies are intangible virtual units traded via the internet. They originated with the development of blockchain technology. These currencies differ from official digital currencies in that they are not issued by a sovereign entity such as a central bank. They have multiple types, some of which accept mining and some of which do not. They are characterized by speed in terms of investment and acquisition and decentralization, but they are high in risk and volatility.

The research sheds light on the political and social thought of Dr. Al-Wardi and demonstrates the extent to which he was able to balance the scientific method with imagination or personal opinion, on the one hand, and his emphasis on the preachers of the sultans without other prominent Islamic figures. Those who were harmed or abused by those in power, and their analysis within the political, religious, and social contexts, as the research sought to provide a balanced critical reading of Dr. Al-Wardi’s political and social thought from a sociological point of view. By comparing his thesis with the historical facts and events proven in historical documents and records, to reveal the most prominent preachers of the sultans through a reading of the book "Preachers of the Sultans" and the most important theses presented by Al-Wardi: in light of the circumstances of the writing of the book and the Iraqi political, historical and social context, And then, a statement of the extent to which this research contributes to refuting the central idea of the book "The Preachers of the Sultans," as well as documenting the most prominent figures who were harmed throughout the early ages, and their impact on shaping the political and social history of contemporary Iraqi society. The research was based on the critical analysis of the book's content as a mirror of Al-Wardi's political and social thought and the dialectic of truth and imagination within it. The research succeeded in refuting the central idea of the book "The Preachers of the Sultans," to some extent, but not completely. Because the research I presented intersects with Dr. Al-Wardi’s thesis, as it presents a long list of figures who were harmed because of: political, jurisprudential, doctrinal, or intellectual positions such as: Imam Hussein, Ahmed, Malik, Abu Hanifa, and others…and all of these were opposed to submitting to authority. This means: the existence of strong religious and intellectual resistance against the authority, and not, as Al-Wardi sometimes suggests, that the general body of scholars were submissive.This led them to pay with their lives or safety for their political and social stances, confirming that they were not mere court preachers.

This study examines the Islamic concept of governance through an analytical comparison with Western political thought, aiming to clarify the points of convergence and divergence between the two systems in terms of intellectual foundations, objectives, and governing mechanisms. Islam is grounded in a divine reference framework in which sovereignty belongs to God, and political authority is viewed as a trust and a responsibility exercised to achieve justice and fulfill the objectives of Islamic law (maqāṣid al-sharīʿa). In contrast, Western political thought is based on a secular reference that assigns sovereignty to the people and conceives governance as the product of a social contract founded on freedom and equality. The study adopts a comparative and descriptive-analytical methodology in examining political texts and concepts articulated by Muslim jurists and Western philosophers, such as al-Māwardī, Ibn Taymiyyah, Hobbes, Locke, and Rousseau. The findings indicate that Islam seeks to balance freedom and discipline, as well as religion and politics, whereas Western thought places greater emphasis on individual freedom and rationalism. Despite their differences regarding the source of legitimacy, both traditions converge on justice and the public interest as the ultimate aims of governance. The study concludes that it is possible to develop a balanced contemporary model of governance that benefits from Western institutional mechanisms within an Islamic value-based framework, emphasizing that governance in Islam is not merely a worldly authority but an ethical and humanitarian mission aimed at realizing human dignity and divine justice on earth.

Summary
Research SummaryThe research addresses the concept of citizenship from a purposive intellectual perspective and emphasizes that it is one of the pillars of building the modern state. The researcher discusses the debate within Islamic thought regarding citizenship between those who reject it as "Western" and those who accept it without restrictions. He proposes a balanced vision that integrates citizenship within the objectives of Islamic Sharia. The research covers four main areas:1. Citizenship is not originally Islamic, but it is a global reality that must be approached by balancing constants and variables.2. Intellectual trends: the conservative rejecter, the open supporter, and the purposive approach adopted by the researcher, drawing inspiration from the Medina Charter.3. Sharia-based evidence supporting coexistence and equality, derived from the Qur'an and Sunnah.4. Citizenship contributes to achieving the five objectives of Sharia, especially justice, dignity preservation, and stability.The researcher calls for moving beyond the dichotomy of outright rejection or acceptance of modern concepts and presents citizenship as a social contract that achieves justice and equality without compromising Sharia references. He emphasizes that political terms are not sacred, and the principle is that these terms should align with the objectives of Islamic governance even if not explicitly mentioned in the texts. He stresses that the proposed citizenship is what he calls “cohabitation that accommodates diversity.”
The relationship of belonging to religion, in which the relationship of belonging to the homeland is unified, so that everyone living in the homeland has the right to be a citizen with equal rights and duties, while preserving religious identity and privacy.

This research aims to highlight the importance of gathering in building a sound society by studying the fundamental concepts associated with it, its role in shaping the collective mind and cultural heritage, in addition to reviewing the Islamic model as a civilizational reference that enhances the spirit of community and cooperation. The research concludes that gathering forms a fundamental basis for achieving social cohesion and sustainable development, emphasizing the necessity of revising social heritage to keep pace with the evolving demands of the era

The verses of greatness - by which God magnified Himself - are numerous in the Book of God, varying with the diversity of the topics of the Holy Qur’an. These verses contain rhetorical arts that reveal the meanings and aesthetics of the miraculous Qur’anic system in explaining God’s greatness and absolute power. Rhetorical arts are not intended for their own sake, but rather they are tools that help the researcher and support him in exploring the meanings and aesthetics in the Qur’anic text and in other texts, Among the signs of greatness in the Book of God that reveal the greatness of God's creation - the Most High - and His absolute power, and that He is the Owner of the Kingdom, and that all servants are subject to Him, and that His command is executed without delay, but rather in the blink of an eye, or even sooner, and the earth and the heavens are all under His control and ownership on the Day of Resurrection in scenes in which He addresses those who did not glorify Him, and that the water became angry because of God's anger - the Most High - in the story of our master Noah (peace be upon him) So it descended without the permission of its keepers, and God carried the believers from the people of Noah (peace be upon him) in a direct address to those among whom the Qur’an was revealed, giving them precedence, taking into account their situation, alerting them, and reminding every ear that understands the greatness of God and takes heed, and few take heed, All these meanings are expressed through rhetorical devices that reveal figurative meanings, namely: statements, constructions, similes, metaphors, mental metaphors, metonymy, antithesis, contrast, and others.

Praise be to the Lord of the worlds, and may peace and blessings be upon our master Muhammad, the seal of the prophets and messengers, the leader of the graves, and his family and companions. Witr and the second requirement: in Qunoot Witr, As for the third requirement: the ruling on those who forgot the qunut, the second topic came under the title: Sunnahs and the regular supererogatory prayers in prayer, and it contained four demands: the first requirement was : the Sunnahs and the salaries, and the second requirement : the supererogatory prayers in prayer, and the third requirement: was entitled reading in prayer, and the fourth requirement : In the continuation of the waffles.
And then the conclusion and the most prominent results and recommendations

Sheikh Saeed Qaddoura al-Jazairi is considered one of the most prominent commentators on al-Sanusi's Lesser Work, known as Umm al-Barahin. The Sheikh—may God have mercy on him—distinguished himself with his precise and profound explanation of al-Sanusi's Lesser Work. He is considered a pillar among later commentators. In this commentary, Sheikh Saeed addressed many linguistic, grammatical, jurisprudential, and legal sciences, among others. This demonstrates the breadth of Sheikh Saeed's memory—may God have mercy on him—and his deep understanding and extensive knowledge of many sciences and fields of learning, especially intellectual ones. Furthermore, he—may God have mercy on him—did not deviate from the methodology of his predecessors in refutation, proof, argumentation, organization, and transmission.

The issue of strengthening intellectual security and intellectual immunity within the realm of Islamic creed is a vital and extremely important one, due to the significance of intellectual immunity. It is a crucial means of combating intellectual deviation. If we wish to achieve true faith, we must establish several principles to fortify Arab and Islamic thought. Since faith is the strongest asset an individual possesses, it is sometimes more powerful than weapons. Intellectual security has become an urgent necessity in every time and place, needed by many nations to achieve development on all levels. It is a fundamental pillar in building and developing countries, a key support for society to achieve lofty goals. This prompted many countries to develop and fully support this term, especially Islamic countries, by linking thought to belief. The sounder the belief, the safer and faster the goal can be achieved. Due to the necessity of this matter, this research was undertaken to provide moral support to scholars in this field. Through research and observation, it became clear that writing on such topics is essential because of the importance of belief in Islam and its impact on the structure of the family and society. Furthermore, sound belief plays a crucial role in enriching and strengthening intellectual immunity, thus protecting society intellectually from foreign ideas.

This study addresses the issue of Hadith narration by discerning and non-discerning children, a precise matter in the science of Hadith related to the capacity for transmission and accuracy. Scholars unanimously agree that narrations by non-discerning children are categorically rejected due to their lack of understanding and memorization, both essential conditions for accepting Hadith. A discerning child, however, is permitted to hear Hadith before puberty if able to comprehend the discourse and respond appropriately, and his narration is accepted after puberty provided accuracy and continuity of the chain are ensured. Scholars differ on the age of discernment; some set it at five years based on the report of Maḥmūd ibn al-Rabīʿ, while others prioritize intellectual discernment over age. The study concludes that discernment is the true criterion for accepting a child’s narration, with the five-year threshold being merely a regulatory convention. It emphasizes the importance of collecting and authenticating narrations of discerning children and utilizing them pedagogically to teach the Prophetic Sunnah from early childhood.

This research deals with the study and documentation of two figures who are pillars of the Hanafi school: the first is Imam Ibrahim al-Halabi (d. 956 AH), author of the text "Multaqa al-Abhur," which served as the official law of the Ottoman Empire, and the second is the commentator Imam Muhammad Effendi al-Halabi (d. 1104 AH), author of detailed jurisprudential commentaries.
As for the practical aspect of the research, it focused on verifying a jurisprudential text from the "Chapter on Conditions of Prayer," in which it examined detailed rulings on covering the `awrah (intimate parts) and the extent to which exposure is exempted, the rules of cleanliness of clothing and place, and how to face the qibla in cases of uncertainty regarding direction and effort in determination, clarifying rulings on intention, the necessity of specifying the type of obligation, and the validity of the intention to follow an imam. The study referred to the authoritative opinions of the Hanafi imams (Abu Hanifa and his companions) to address exceptional cases such as inability to cover or ignorance of the direction.

This research addresses the social and economic changes that contemporary societies have witnessed, which have led to the emergence of numerous challenges affecting family stability, familial relationships, and the fulfillment of its assigned roles, whether in terms of marital relations, child-rearing, or honoring parents. In this context, the role of Islamic jurisprudence in finding a balance between Islamic rulings and contemporary changes becomes evident. The study demonstrates the Islamic Sharia's keenness to ensure a stable and cohesive family life for all family members, as reflected in the Quranic verses and Prophetic hadiths, and their elements. A contemporary jurisprudential study of these elements reveals a balance and avoids conflict between them and technological developments, and how to address modern challenges.

This study examines social diseases as a multifaceted human phenomenon originating from deviant individual behavior and subsequently extending its impact to the wider community. The research begins by clarifying the linguistic and terminological dimensions of “disease” and “social,” culminating in a definition of social diseases as behavioral and moral disorders that undermine social cohesion and threaten societal stability. It further explores the perspectives of Islamic and Western philosophy, noting that while Muslim thinkers did not employ the modern terminology, they accurately diagnosed such phenomena and linked them to moral decline and weakened religious conscience. In contrast, Western philosophical traditions emphasized individualism and the pursuit of desires as primary causes of the spread of social diseases. The study also incorporates insights from psychology and sociology, highlighting the strong correlation between psychological disorders and deviant social behavior. Finally, it identifies the defining characteristics of social diseases and underscores their detrimental effects on community solidarity, security, and stability.

Praise be to God, and peace and blessings be upon Prophet Muhammad, his family, and all his companions.
It is well-known that the Imam, the memorizer, Sheikh Abu Ahmad Abdullah ibn Adi al-Jurjani, was one of the leading scholars of Hadith and the science of biographical evaluation (born 277 AH, died 365 AH). He was a master of biographical evaluation and authored a highly esteemed and beneficial book, *Al-Kamil fi Asma’ al-Rijal* (The Complete Book on the Names of Men).
My reason for choosing this research topic is that, while reading his book, I found that Ibn Adi, after listing the narrators and the hadiths they narrated, used the phrase, “I have not seen any commentary from earlier scholars on this matter.” This prompted me to ask why he used this phrase, so I wanted to conduct a study to understand his intention.
The importance of this study lies in understanding the meaning intended by Ibn Adi’s statement, “I have not seen any commentary from earlier scholars on this matter.” This is because Ibn Adi was a prominent figure in biographical evaluation, and many critical judgments regarding the biographies of narrators are based upon his work. The number of biographies that al-Hafiz Ibn 'Adi mentioned in his book, "I have not seen any commentary on them from earlier scholars," reached thirty-six. I have examined all of them, and he was correct in twenty-four of them. As for the remaining twelve biographies, he was not the only one to mention, critique, or translate them. Scholars of biographical evaluation had already addressed them, so perhaps he was unaware of their opinions on the matter. Had he been aware of them, he would have mentioned them. And God knows best.
Whatever is correct is by the grace, help, and guidance of God. Whatever is incorrect is from me and from Satan, and God Almighty is free from it. Our final supplication is that all praise belongs to God, Lord of the Worlds

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This study examines the collection and analytical study of the doctrinal verses in Surat Al-Anbiya (21:1–55) in accordance with the methodology of Ahl al-Sunnah wa al-Jama‘ah, drawing upon authoritative books of Qur’anic exegesis, classical creedal sources, and authentic Prophetic traditions. The research highlights the centrality of the Qur’an and the significance of Islamic creed (‘aqidah).
The study is divided into an introduction and three main sections. The first addresses theology (Ilahiyyat), discussing the oneness of Allah and its proofs, the negation of partners and offspring, and the affirmation of the Divine attributes according to the methodology of the early generations, along with a refutation of the polytheists’ doubts.
The second section examines prophethood (Nubuwwat), covering the characteristics and functions of messengers, the the story of Prophet Abraham (peace be upon him), and responses to the doubts of those who deny revelation.
The third section discusses matters of the unseen (Sam‘iyyat), including belief in the angels, the nearness of the Hour, resurrection, and recompense.
The study concludes that the surah comprehensively establishes the three foundational pillars of Islamic creed—divinity, prophethood, and matters of the unseen—through a method that integrates rational, textual, and narrative evidence while refuting misconceptions and establishing clear proof.

This study addresses the issue of human cloning from two fundamental perspectives: the religious ruling (al-taklifi) as it relates to the actions of the legally responsible individual (in terms of obligation, recommendation, prohibition, reprehensibility, and permissibility), and the legal ruling (al-wad'i) as it relates to the consequences, outcomes, causes, conditions, and impediments of the action. This is achieved through a balanced methodology that combines the foundational and the purposive aspects. The researcher concludes that plant and animal cloning, as well as human genetic cloning for therapeutic purposes, are permissible, while the creation of a living organism through ordinary cloning is prohibited. This prohibition stems from the resulting social and moral corruptions and dire consequences that undermine the objectives of Islamic law in its entirety and its five essential principles. The study also clarifies the legal rulings pertaining to this cloned organism should cloning operations be carried out, specifically regarding lineage, inheritance, and related matters.