Al-Missbah journal

Imam Zain al-Abidin ibn Imam al-Husayn ibn Fatima, daughter of the Messenger of God from the offspring of Ali ibn Abi Talib and this pure chain and fruitful tree, their giving is uninterrupted and lasting as long as the heavens and the earth, and because the earth is not devoid of an argument, through them God is known and worshiped, and how is the unification of God. explained the Imam through supplications and debates, and here came a definition of the life of Imam al-Sajjad and his lineage and contemporaneity with the imams who preceded him, and in return his contemporaneous with the Umayyad kings and his suffering before them
rights message, Monotheism, debates, Pray for

in between the hands of the reader is a view on the sect of the (quranists) who limit the source of enactment to the holy quran and deny the role of the prophet's (pbuh) virtuous sunnah.
and thus is considered dependable through hollow proof All of the prior was a conclusion made based on their belief in the multitude of intruding reports in the great prophet's (pbuh) sharia, and such is And the student of islamic sharia identifies this.
As has this research displayed the evidence of the quranists regarding the limiting of islamic enactment in the glorious quran and refutes in a logical manner.

This research seeks to invest the research that modern linguistics has reached, especially those related to the argumentative aspect, in order to employ them to study the Qur’anic text. The researcher noted that the infidels, in the folds of their arguments with their prophets, relied on a set of fallacies and flawed arguments. This type of argument represents a communicative stumbling block, especially in discourses seeking the truth, most notably the Qur’anic discourse. The Qur’anic texts included various types of these arguments, but this type of fallacious discourse, despite its importance, did not receive the study, care and attention it deserves. The researcher therefore studied this discourse, shedding light on its weak points, and clarifying the fallacious arguments it included that are not accepted by reason and are not adhered to by conscience, explaining the Qur’anic responses to these fallacies; the Qur’an did not leave them without a response, nor did it leave them without treatment.

Surah Al-Kawthar, the shortest Surah in the Qur\\\\'an, carries profound meanings and great spiritual significance. This Surah consists of three verses, and the interpretations of its meaning have varied. One of the most prominent interpretations that has been presented throughout the ages is the one which views \\\\"Al-Kawthar\\\\" as referring to our Lady Fatimah al-Zahra (peace be upon her), especially in the interpretation of the School of Ahlul Bayt (peace be upon them). According to this interpretation, the Surah was revealed as a divine response to those who criticized the Prophet Muhammad (peace and blessings be upon him and his family) by calling him \\\\"abtar,\\\\" meaning without descendants after the death of his male children.
The interpretation of \\\\"Al-Kawthar\\\\" as Fatimah al-Zahra (peace be upon her) aligns with the historical context of Surah Al-Kawthar and the idea that her blessed progeny continued to carry the banner of Islam and spread the prophetic message. While there are other interpretations that enjoy wide acceptance, this interpretation remains the closest to the meaning when considering the immense blessings that came through Fatimah al-Zahra and her descendants.

The science of semantics is one of the most important topics in the analysis of words, which has a significant impact on social relations today. The word \"wail\" is considered one of the most widely used words, and the following article examines the word \"wail\" and its derivatives in the Holy Qur\'an and the Noble Hadith. The original meaning and position of the desired word can enlighten the audience to his understanding of the purpose of the word in the verses, and the atmosphere of the revelation of the Qur\'an. The word \"Wail\" in Arabic means great pain and suffering, which requires an evil and sad act; According to the increase of its meaning in literature, it refers to severe punishment and consequences, etc., which are grounds for destruction. Among the addressees of this term are infidels, polytheists, who are angered by the Lord as a result of performing actions or abandoning actions and are subjected to severe divine punishment. After explaining the meaning of \"wail\" using authentic Arabic dictionaries, we have collected the verses and hadiths in which the word \"wail\" is used, and perhaps a brief interpretation of them has been mentioned..The aim of the current research is to investigate the word \"Wail\" with descriptive-analytical method, lexicological studies and analysis by the method of co-occurrence of words. The descriptive study shows that the word \"wail\" in the use of revelation, is based on association with words such as; Wail, foil, welcome, or welcome,... which is completely affected by the words and adjectives that are close to it.

In this study, research is conducted on the effect of the meaning of meaning, which are the secondary meanings of the interrogative style in interpreting and directing the Qur’anic text, and the term meaning of meaning was referred to by Abd al-Qahir al-Jurjani (d. 471 AH) in his book, Evidence of the Miracle. These meanings appear in the interrogative speech through careful consideration of the context of the verse, and the effect of The presumption of intonation, and to it is added the presumption of status, which is represented by the reasons for the revelation of the noble verse, and the effect of the narrations of the noble hadith, and the interpretation conveyed by commentators is considered to have an impact in expanding the circle of understanding of the text; Because interpreters differ in their doctrinal and intellectual tendencies.

Silence is a metaphor for a high language. It reveals the meaning through a hidden means. It is an effect that reveals its presence through its absence. It is present and absent, and silence permeates and supports speech.
Silence is a broader term than linguistic economy, as it is a complete absence of speech and has multiple functions, whether it is in the Qur’anic text or otherwise, and linguistic economy is an aspect of silence in creative texts.
We divided the research into an introduction, two chapters, and a conclusion. In the preface, we talked about the concept of silence and its relationship to the linguistic economy and its comprehensiveness, as well as the ramifications of silence and its extensions in linguistic, rhetorical and literary studies, while the first topic stopped at silence within the linguistic structure, and in the second topic we talked about silence within the Qur’anic narrative.
Then came the conclusion to gather the diaspora of research to bring out the most important what we have reached

One of the features of the Holy Qur’an is that it confronted the human experience, which was deviated in life based on the pre-Islamic inheritance, customs, traditions, ideas, and deviant man-made laws and regulations. The Holy Qur’an started from the idea of rejecting blind imitation of inherited ideas and customs, and its emphasis on the value of reason as the basis of The foundations of true knowledge, and considering the argument as belief in the truth, in light of what a person should know, regarding the affairs of life, and regarding the matters of this world and the hereafter.

It is no secret that the reference of the Ahl al-Bayt, peace be upon them, is one of the important sources in interpreting the Qur’an; as it is considered the second source of interpretation, and it has a high status in clarifying God Almighty’s intent in His Holy Book, and it represents the second weight mentioned in the Hadith of the Two Weights, which commanded us to hold fast to the Qur’an and the family together.
This reference is based on a huge number of interpretive narratives that reveal the meaning of the noble verses in the Holy Qur’an.
Through this research and in conjunction with the research of His Eminence Sheikh Fadel Al-Saffar, the researcher demonstrates the scientific status of the Ahlulbayt (peace be upon them), the importance of their narrations in interpreting the Holy Qur’an, and the dangers of dispensing with their noble narrations, in addition to the mechanism of Sheikh Al-Saffar’s dealings with those interpretive narrations, and how to resolve the dangers that stand as an obstacle to applying the traditional approach in interpretation.

This study examines semantic convergence between the Qur’an and Hadith and its impact on Hadith validation in Imami Shiʿi methodology. It argues that the relationship between the Qur’an and Hadith is not merely exegetical but normative, whereby Qur’anic meaning functions as a higher criterion for assessing, interpreting, and prioritizing Hadith reports. The study analyzes the levels of Qur’anic semantics-textual evaluation, Qur’anic laws (sunan), and the overarching value system-as well as the functional types of Qur’anic semantic engagement, including corroborative, clarifying, oppositional, and source-determining roles. Employing analytical, inductive, and applied methods, the research demonstrates how semantic convergence contributes to constructing epistemic reliability and resolving Hadith conflicts while preserving coherence within Imami Shiʿi legal and doctrinal discourse.

Linguists have been studying the Qur’anic witness in the language and extracting grammatical rules from the Holy Qur’an, which prompted some researchers to extract grammatical rules specific to the Holy Qur’an and based on it a new lesson they called the interesting Qur’anic grammar. A study of this surah starting from the reasons for revelation and the interpretation of its verses down to what is mentioned in it of the style of the epithet after extracting it and dividing it into several divisions according to what is done in it in Arabic grammar

It is no secret that explaining the relationship of one word to another is important in the unity of the linguistic text and in the correctness of its meaning. The interpreters of the Holy Qur’an - including Abu Hayyan Al-Andalusi - have given great importance to explaining what is related to the semi-sentence of the genitive and the accusative, especially what has multiple permissible aspects, because in This has the effect of differing meanings, and clarifying the unacceptable aspects due to the presence of an obstacle to attachment.
In this research titled (The Rejected Attachment to the Adjective and the Adjective in the Ocean Sea) we clarify the rejected aspects of the attachment to the adjective and the adjective mentioned by Abu Hayyan Al-Andalusi and present them in the light of the opinions of scholars, analyzing them grammatically and semantically in light of tracing his opinions and explaining the reason he adopted in his rejection of the attachment of the adjective and the adjective in the Qur’anic verses.

The research aims to shed light on an aspect of the rhetorical arts in the book Tafsir Kanz al-Irfan in the Jurisprudence of the Qur’an by Al-Fail Al- Sure. There is no doubt that he did not neglect to pay attention to the eloquence of the precise issue contained in the Qur’an in terms of meanings and clarification. Because he understood that the way to attain the knowledge hidden in his verses and understand the hidden meanings of his messages is to embrace the doctrine of rhetoric in order to capture the forms of brilliance. How the tongue of revelation is miraculous, and the rhetoricians were unable to match it, and the preachers acknowledged the uniqueness of its color.
Al-Fadil was an inventive and eloquent writer who appeared in the language of his works, precise issue, and observations. How could he be the compiler of the book ( Tajweed Al-Dexterity in explaining the abstraction of eloquence ), in the sciences of meanings and statement, the text, written by Sheikh Kamal Al-Din Maitham bin Ali bin Maitham Al-Bahrani, who died in 679, and it is called: Usul Rhetoric, and with the use of alliteration, Al-Fadil Al-Miqdad named his explanation of it as Tajweed Al-Dexterity in explaining the abstraction of eloquence.

To proceed: The book “Al-Mawa’iz al-Balighah” (The Eloquent Sermons) is a manuscript that has not yet been edited or printed. It is a valuable book by the scholar Muhammad ibn Abd al-Wahhab al-Hamdani al-Kazimi, known as Imam al-Haramayn. In it, he recorded the lectures of the eminent scholar and jurist, Sheikh Ja’far al-Tustari, which he delivered at the al-Khadra Mosque in Najaf in 1293 AH. The book contains valuable scholarly topics, rich with sound reasoning and clear explanation. Some of these topics include a Qur’anic theme, specifically the partnership between Imam al-Husayn (peace be upon him) and the Holy Qur’an, spanning approximately nine pages of the manuscript. In this section, the author presents aspects of the characteristics of the Holy Qur’an,Then he connects it in a kind, emotional style to Imam Hussein, peace be upon him. I have decided to verify these two sections so that they may be printed as an independent, useful, and beneficial article, God willing, with their letters arranged and their text verified according to the scientific standards followed in verifying heritage.

Praise be to God, Lord of the Worlds, and peace and blessings be upon the best of His creation, Muhammad, and upon his pure and righteous family.

Now then...

After the completion – by the grace of God Almighty – of the fourth section of the photographed Qur'anic manuscripts at the Manuscript Imaging and Cataloging Center of the House of Manuscripts of the Holy Abbasid Shrine, we now follow it with the fifth section. In it, we present a collection of Qur'ans written in Kufic script, dating back to the second century and later of the Prophetic Hijra. It should be noted that their original manuscripts are preserved in German libraries, which we mentioned in the description of the copies. The purpose of this article is to introduce these Qur'anic copies from a historical and physical perspective, making them available to researchers and scholars so that the desired benefit may be widespread; And to be a source in writing their research on the noble copies, and what is related to them of readings, scripts, drawings, decorations, and gilding. Finally, I extend my thanks to the dear brother Dr. Ali Al-A’raji and his blessed efforts in managing this wonderful scientific journal. Thanks are also extended to all the brothers working in Al-Misbah Journal, asking the Almighty to grant us and them continued success and guidance. We ask God Almighty to grant us success to complete what we have started and to accept it from us with good acceptance. He is the All-Hearing, the Responsive. Praise be to God, Lord of the Worlds.

The book Al-Durrah Al-Najafiyyah fi Sharh Nahj Al-Balaghah Al-Haydariyyah by its author, the scholar Ibrahim Al-Dinbali Al-Khu’i (d. 1325 AH), is considered one of the best commentaries on Nahj Al-Balaghah of Imam Ali (peace be upon him). It is a book possessing a great linguistic wealth, and it contains scholarly subjects worthy of study, reflection, and contemplation. Its high scholarly value and lofty status among the other commentaries on Nahj Al-Balaghah are evident through what it includes of details.

Al-Fadil Al-Dinbali followed, in his commentary, an analytical method through which he paid attention to all the words and expressions of the text by explanation and clarification. All this appears through his style of presenting information, as well as his narration of many sentences and scholars’ sayings concerning them, and his detailed discussion of every subject, example, and evidence—mostly. The commentator also established his opinion regarding matters in which he hesitated or disagreed, and supported the opinion in which he saw strength in style and analysis. At times, he objected to the opinion in which he perceived weakness in composition and indication of meaning .
All of this was a motivation for me to choose it as a subject for research (study and investigation) in order to serve the language of the Holy Qur’an and the Arabic library.

A comparative study of the *Mujtahids* and the *Akhbaris* regarding the issue of consensus (*ijma‘*) reveals that the extent of the disagreement between the two groups has often been portrayed in studies as greater than the scholarly reality warrants. An examination of the statements of prominent scholars and an analysis of jurisprudential applications demonstrate that both parties agree on a fundamental principle: consensus does not possess intrinsic authority merely by virtue of being an agreement among jurists; rather, its authority derives from its capacity to reveal the statement of the Infallible (peace be upon him). Consequently, the true source of authority for all parties is the *Sunnah* of the Infallible, while consensus serves merely as a pathway to it. Research has demonstrated that prominent jurists—ranging from Al-Sayyid Al-Murtada and Al-Shaykh Al-Tusi to Al-Muhaqqiq Al-Hilli, Al-Allamah Al-Hilli, Al-Shaykh Al-Ansari, and Al-Sayyid Al-Khoei—based the criterion for validity on the extent to which the statement of the Infallible (Imam) is revealed; indeed, many of them conditioned this authority upon the attainment of certainty (*qat‘*) or reliable assurance (*itmi’nan*). It has also become evident that a number of leading Akhbari scholars—such as Al-Astarabadi, Al-Fayd Al-Kashani, Al-Hurr Al-Amili, and Al-Bahrani—did not deny this general principle; rather, they questioned the possibility of its actual realization in the instances of consensus (*ijma‘*) that were claimed A comparative analysis of Al-Majlisi and Al-Khoei reveals that neither relies on consensus as an independent source for deriving legal rulings; instead, both primarily turn to narrations, rendering the difference between them more theoretical than practical.
The study further indicates that the frequent contradictions found in claims of consensus—alongside the existence of consensuses that are either demonstrably or potentially grounded in specific textual evidence—have led both schools of thought to limit their reliance on this source.
Consequently, the research concludes that the disagreement between *Mujtahids* and *Akhbaris* regarding consensus centers largely on identifying and substantiating instances where consensus serves as a reliable indicator of the law, rather than on the fundamental validity of consensus itself as such an indicator. This suggests that the dispute is more a matter of theoretical or semantic disagreement than a substantive divergence in the methodology of jurisprudential deduction..