Anbar University Journal of Islamic Sciences

This article highlights the principles that regulate financial investment and define its priorities in the light of Islamic financial system. Applying an inductive and descriptive method, the author argues that the preservation of wealth within the Islamic financial system requires careful stewardship, adherence to Islamic ethical values, and protecting its essential components against potential damage, loss, or diminishment. Furthermore, it indicates that the conditions in which investments are made correspond with the hierarchical procedure set forth by objectives of Islamic Shari’ah, keeping the essentials and necessities on top and improvements in the next level. The study emphasizes on the importance of Islamic principles in order to protect wealth through wise spending, encouraging its expansion, and safeguarding both public and private property. It also supports the implementation of regulations to guarantee safe utilization of the capital, such as thorough transaction documentation and the formalization of debt obligations. The study pays the way for further research on the importance of financial investment within the Islamic economic model, examining its methods and its function in enhancing intellectual, food, and social security.

The main idea: Discussing the graduation and jurisprudential ruling on the prepaid cash card in Islamic banks. The research aims to explain the jurisprudential ruling on the prepaid cash card. The importance of the research lies in its connection to the daily lives of individuals and its various financial uses, buying, selling, transferring, and other commercial transactions.
Research Methodology: The researcher followed the analytical induction method based on evidence. By trying to trace and investigate the details of the topic, and linking this to the rules of Islamic jurisprudence according to its principles and general rules. the most important findings of the research: agreement on the permissibility of dealing with a prepaid card in cash, but the disagreement occurred in the jurisprudential interpretation of it as to whether it has the ruling on cash or the ruling on a loan. If it has the same ruling as cash, then it is permissible to sell it for cash of the same type as what is stored in it, on the condition of equality and exchange. If it is sold in a different type, exchange is required. Card issuance fees and purchase fees, as well as purchasing gold, silver, and currencies with them, are permissible, whether the prepaid cards have the same ruling as cash or a loan

The research deals with the study and takhreej of the hadith: (Do not keep company with anyone but a believer, and let no one eat your food except a pious one). As it is considered one of the problems of the hadith, this hadith has been subjected to criticism for two reasons: criticism in its chain of transmission, which led to its weakening, and criticism in its text because its apparent meaning contradicts the verses in which charity and feeding are mentioned in general without specificity. Thus, the purpose of this research was to resolve the issue and and solve the problem, by studying the chain of transmission, and study the hadith in its interpretations in order to determine the proper instruction for this hadith in accordance with hadith scholars' guidelines.
The study concluded with a set of results: This hadith was ruled to be Shih and Hasan by the early scholars of this matter, so five hadith scholars ruled it to be Shih, namely: Ibn Hibban, Al-Hakim, Al-Dhahabi, Al-Suyuti, and Al-Manawi. Three of the hadith scholars considered it to be Hasan: Al-Tirmidhi, Al-Nawawi, and Ibn Hajar, and three contemporary scholars also considered it Hasan .What is most correct opinion regarding the ruling on this hadith after studying its chain of transmission is that it is Hasan, and one of the instructions given by the commentators on this hadith is that giving food and honor to others is far more important and is always preferable than prioritizing pious people over others because feeding necessitates affinity and leads to mingling, in fact it is the closest bond of interaction and mingling.This study recommended paying attention to hadiths that contain problems, especially those related to contemporary issues and the etiquette of dealing with non-Muslims, and calling on specialists in the Prophet’s hadith to address the suspicions directed at the Sunnah. Leaving this door to non-specialists opens the way for not understanding the texts correctly, and thus concluding incorrect results. Consequently, inaccurate results are reached, which results in the Sunnah being challenged by claiming a contradiction between it and other texts

This research reveals the extent to which the honorable Sunnah of the Prophet is concerned with the health of the Muslim’s body and its safety from diseases، and that one of the greatest things that bring disease to the body is what is attached to the teeth of harm، filth and pollution; Because of the fumes that come out of the mouth of a person when he sleeps and when he is awake، and when he goes and returns، the honorable Prophetic Sunnah has given great attention to the topic (teeth)، and from here came this research on the topic (teeth) to show the legal rulings that the Prophet، may God bless him and grant him peace، guided the Muslim from through it; To take the means and adopt the methods that guarantee the safety، goodness and cleanliness of these teeth، and to ward off evils and diseases from them.
This study also sheds light on the legal rulings related to the teeth in terms of (their composition in gold، or flaking them، or placing a cover on them of gold and others) and other rulings related to (the teeth)، and clarifying the authentic hadiths on this subject and clarifying what is weak in it.

This research aims to reveal and explain some of the illusions of Al-Hafidh Al-Mazi, that have been occurred when he edited the narrators of Hadiths of the six books. We found that he had fallen into various illusions. Sometimes he is deluded of being another narrator, sometimes he attributes a Hadith to a book or a chapter in Bukhari or Muslim but it is not there; and sometimes in assigning the narrator\\'s name and other illusions that we mentioned in the body of the research, explained with the applied examples.

The interpretation of al-Bahr al-Muhit by Abu Hayyan al-Andalusi (died. 745 AH) is considered one of the most prominent books of interpretation. I devoted this research to explaining the effect of the Qur’anic comma on proportionality in terms of precedence and delay, including: prioritizing the object in the comma and delaying it, prioritizing the genitive and the prepositional or adverbial relation to commas, Presenting some words that are not governed by a single rule, such as the virtuous over the best, in which the Qur’anic comma, advance, and delay were defined linguistically and idiomatically. Some examples were mentioned, and important questions were answered in this study, including: What is the Quranic comma? What is advance and delay? What is the subject of the dispute between Imams Al-Zamakhshari and Abu Hayyan regarding advancement and delay? What are examples of this in interpreting the al-Bahr al-Muhit? I reached a number of important results that I will explain at the end of the research.

This research sheds light on the jurisprudential critique of error according to Ibn Taymiyyah by examining the issues in which he used the term "error" in his jurisprudential criticisms. The research methodology employed is comparative and analytical, where I examined the jurisprudential opinions criticized by Ibn Taymiyyah as erroneous in the chapters of purification and prayer from the book "Majmu' al-Fatawa". Then, I analyzed all aspects of the criticized issue, including clarifying the reasons for labeling the opinion as erroneous, the opinions of other jurists on the matter, and their evidence, in order to determine the validity of labeling the opinion as erroneous.
Among the key findings are: Ibn Taymiyyah does not label a jurisprudential opinion as erroneous unless it is extremely weak, to the extent that it cannot be corrected or relied upon. He also opposed the Quranic text, the consensus, the fundamental principles, the explicit authentic Sunnah, analogy, the clear analogical reasoning, the objectives of Sharia, or if there were deficiencies and flaws in understanding the jurisprudential issue.

This research explores the standards for debt repayment in Islamic jurisprudence, particularly the disparity between the parity and value standards. It examines opinions of Islamic jurists on these standards in periods of monetary stability, mild inflation, and severe inflation, clarifying arguments and prevalent views, Explanation of the impact of severe monetary inflation on considering the ideal standard or the value standard in debt repayment. The significant scientific addition in this research lies in the noteworthy contribution that is utilizing a critical and analytical approach, by evaluating decisions of the International Islamic Fiqh Academy through an inductive method that is utilizing a critical and analytical approach, the study evaluates decisions of the International Islamic Fiqh Academy through an inductive method, encompassing jurists' opinions and supporting evidence. The decision number 231(2/24) by the Academy is deemed just, addressing severe inflation and permitting the value standard in debt repayment with mutual consent or judicial rulings in disputes, aligning with the researcher's perspective.

The aim of this study is to gather all the jurisprudential issues agreed upon by Ibn al-Arabi al-Maliki in his book Ahkaam al-Qur’an and study them through research in the sayings of scholars from other schools of thought and verify that there is no violator that contradicts the jurisprudential consensus that Ibn al-Arabi transmitted in his book، with the transfer of evidence for each A school of thought، and the investigation mentioned whether the jurisprudential consensus was actually achieved or was invalidated by opponents of other scholars.
The aim of this study is to ascertain the validity of the jurisprudential consensus that Ibn al-Arabi transmitted in his book Ahkam al-Qur’an.

Conjoined Twins are a rare situation, but although they are rare, they are not left by Islamic law without a legitimate judgment. If there is no text in it, the wise street has opened the door to diligence in it so as not to keep any reality without legitimate judgment. This research aims at knowing the Conjoined Twins, and the statement of its types, to build on that legitimate judgment in their inheritance, and the research consisted of an introduction, three demands, and a conclusion.
The first requirement included: the meaning of the Conjoined Twins,the second: the inheritance of the Siamese twin, Pena In It: its definition,its types, its inheritance, and the third requirement: the inheritance of the parasitic twin, Pena In It: its definition, its type, its inheritance، and ended with a conclusion in which we outlined the most prominent results of the research.

The research seeks to show the importance of inheritance science in the conservation, development and circulation of money by breaking up wealth and not confined to the hands of a few people, by clarifying the legitimate purposes of the two sheikhs Tantawi and Zuhaili in their interpretation of the mediator and the balance between them through applied models of the duties of children, fathers, husband and wife, and the legitimacy of the will, and one having neither descendants nor ascendants

The research is a jurisprudential issue compared to its name "If the woman married herself to an incompetent person" In which Imam Abu Hanifa disagreed with Imam Malik At the beginning of the research، I touched on the life of the imams briefly Then I mentioned the issue in which the two imams differed Then I mentioned those scholars who agreed with him and those who disagreed with him، and after that I mentioned the most correct opinion from the sayings
In conclusion، this is what God has pleased me to present in this research. I ask God Almighty to be sincere to His honorable face And if I have been right in my work، what was right in it is from God Whatever was wrong with it is from myself and Satan And I ask forgiveness from God for that، and may God’s blessings and peace be upon our Master Muhammad and his family and companions، and our last prayer is that praise be to God، Lord of the Worlds.

Because the science of hadith is one of the sciences with which the Islamic nation is unique، and the greatest of them in value and honor، so the science of wounding and ta’deel is one of the most important legal sciences، and it is one of the branches of the science of hadith، and on the basis of it the scholars realized that they needed this science، so they set the rules and foundations، through which to know the conditions of the narrator، They do not accept a hadeeth except after authenticating each of the narrators who were mentioned in the chain of narrators، so they ask about him، about his mind، morals، religion، biography، justice، and accuracy، and about his sheikhs and students. They accepted his hadith and narrated it from him، so Imam Ibn Hibban was one of the great memorizers of hadith، and one of the scholars of al-Jarh and al-Ta’deel. The scholars of the wound and the modification، and because the science of the wound and the modification deals with the conditions of the narrators and the statement of their ranks of acceptance or rejection، I dealt with the word Ibn Hibban، which is “alienated” in a comparative study، to clarify his intention in who called him this word.

This topic is related to the Holy Book of Allah. Its wonders never end and its and the explanatory value of this topic does not end. It is related to knowing the most correct sayings in the interpretation of the verses of the Qur’an, which makes the reader familiar with the areas of agreement and disagreement. It allows the researcher to stand on the many books of interpretation, hadith, principles, jurisprudence, language and other Islamic knowledge.
This research took care of the comparison between Sheikh Al-Mudarres and Sheikh Al-Balissani, and it contains four issues, and there are many more that the researcher put in the thesis

It is no secret to those engaged in the science of hadith and the Islamic nation the scientific status of Imam al-Bukhari and his efforts in authorship to serve the Sunnah of the Prophet, and perhaps one of his most prominent books after the Aljami'e AlSaheeh is the book (The Great History), he collected the names of the narrators, mentioned the elders and disciples, and mentioned the hearing, and the book benefited from the most prominent scholars, including Imam Abu Hatim al-Razi, and Imam Muslim, the owner Was benefited , AlSaheeh, so we were chosen to study an important word he said, Imam al-Bukhari (may God have mercy on him) in the narrators, which is the word (I do not know), and We chose six narrators, in which Imam al-Bukhari said this word and arranged it on the letters of the alphabet, and Imam al-Bukhari's use of this word once, to indicate weighting, such as saying (if not so-and-so, I do not know), or (if not the first, I do not know), and used it in five narrators, and sometimes uses the word (I do not know) to doubt or hesitate as saying, (I do not know this is so-and-so or not), or, (I do not know who so-and-so), and we have reached in our research this that Imam al-Bukhari ( May Allah have mercy on him) has agreed with the weighting of the scholars in five narrators and has disagreed with them in one narrator, and this indicates his mastery of hadith workmanship and his knowledge in men and God bless all good

This study was based on the definition of the cow of bin Abdul Rahman Al-Maafri and mentioned examples of the haditgs he took about his Sheikh Mohammed bin Shihab Al-Zahri and the studay of these hadiths is an analytical study and graduated from the books of the prophets Sunnah.The research contains a preliminary request and a research that includes three demands,a conclusion.

Imam Abu Nasr al-Sarraj al-Tusi is considered one of the notables of Sufism who had a prominent role in defending Sufism, and this appears clearly through his book Al-Lum’a,and the reason that prompted him to compose this work is that many dared to Sufism by delving into the sciences of his family and speaking about his issues without knowledge and knowledge.
In this research، we clarified the concept of hearing and finding, the sheikh's opinion about them، the meaning of hearing and its ruling according to Sheikh Tusi، and dividing the characteristics of the finding into classes and the sheikh's opinion about them.

Through the study of his life,it became clear that Imam Al-Hussein was one of the best of the people of Basra,one of the narrators of hadith,and he is trustworthy among the great imams of hadith. The six books (Al-Bukhari,Muslim,Abu Dawud,Al-Tirmidhi,Al-Nisa’i,and Ibn Majah),I arranged them according to the jurisprudential chapters,so I cited the text of the hadith and then mentioned its transcription according to the authenticity of its original sources,then I studied the isnad except for the men of Sahih Muslim,because the nation gathered to receive his hadiths with acceptance,then the judgment On the chain of transmission of the hadeeth after examining the sayings of the scholars of al-Jarh and al-Ta’deel in the narrators,Then I mention what is in the hadiths of strange words,using the books of strange hadiths and language dictionaries,then I mention the spectrum of isnad and the reason for the occurrence,if any,then I proceed after that to explain the hadith in some detail from the books of explanations,then I mention the most important thing that is learned from the hadith,then I mention the jurisprudence The hadith,if found,was brief,using the books of Al-Qafah,and the research plan was as follows: The first topic included: It included the personal and scholarly life of Imam Al-Hussein bin Dhakwan,may God have mercy on him.

The books of hadith questions are specialized in collecting the answers that the questioner receives for his sheikh، and they may be from the son to his father، as in the issues of Ahmed bin Hanbal، the narration of his son Abdullah، and hearing from the word of the sheikh is the highest way of taking the hadith and carrying it from the sheikhs according to most of the hadiths and others، and these hearings came here in their form The well-known saying of Abdullah bin Al-Madini: I heard my father ask about so-and-so or he asked about the hadeeth of so-and-so. It is no secret to everyone that the books of hadith questions are books that are specialized in collecting the answers that the questioner receives for his sheikh or sheikhs in the science of hadith، and they are considered one of the most important sources in the science of hadith. It includes a lot of information that we may not find in other sources، especially in the science of ills، and the truth is that these questions include those that pertain to the validity or weakness of honorable prophetic hadiths، or the ills of the hadith and its problems، or the judgment on the hadith، or its chain of transmission، or Questions about Hadith industry، and in this research I collected and clarified examples of what Abdullah bin Al-Madini heard in Hadith questions from his father Ibn Al-Madini in the hadiths of the Prophet.

The title of the research is، “Choices and Preferences for Al Sheikh Abd Al-Kareem Al-Mudarres and Al Sheikh Muhammad Taha Al-Balisani in their Interpretations from the Beginning of Surat Al-Tawbah to Verse (40) a Comparative Study”. The research is a study of four verses in which the two sheikhs had preference، and the researcher studied them in a comparative method.
The research consists of an introduction، a preface، three topics، a conclusion، and an index.
Introduction shows the reasons for choosing the topic، its importance and the structure of the research were explained.
The preface comes to introduce the two sheikhs briefly.
As for the topics، the researcher assigned a title to each topic، which is the name of the issue، and it is as follows:
The first topic: Why was the Basmala not written at the beginning of this surah، Al Tawbah?
The second topic: What is meant by the greater pilgrimage in the words of the Highest: “The Day of the Greater Pilgrimage”
The third topic is the attribution of the pronoun (him) in Almighty saying، “And Allah sent down his tranquility upon him”
The researcher concluded his research with a conclusion containing some results، then an index of sources.

Praise be to God, Lord of the worlds, and prayers and peace be upon the last of the Prophets and Messengers, and on all his family and companions.
This is a summary of my research, in which I dealt with the definition of Imam Al-Torbashti (d.: 661 AH) and his book Al-Moasir in explaining Masabih Al-Sunna. Among the most important results is that Imam Al-Torbashti traces back to Torbisht, being one of the districts of Shiraz, and that his book: (Al-Moasir in Sharh al-Masabih al-Sunnah (attested to him by his wide knowledge in various types of sciences) His doctrinal doctrine was Maturid; And the jurisprudence of the Hanafi school of thought, so he was called Numan al-Zaman. He died in the year (661 AH). The study of the subject of intercession in his book is one of the important issues with evidence. And I did my best to produce this research in the best way, asking God Almighty to accept from us and forgive us for every slip and shortcoming, and may God’s blessings and blessings be upon our master Muhammad and his family and companions

The issue of women’s prophecy is considered one of the doctrinal issues over which disagreement occurred among scholars. In this study, we shed light on the position of Imam Abu Bakr al-Jassas, may God have mercy on him, on this issue. Then we studied the issue in a comparative study by presenting the sayings of scholars about it and the evidence for each statement, and the study concluded. To give preference to the opinion of the majority who believed that maleness was required in prophecy and that women’s prophecy was denied, which is what Imam Al-Jassas, may God have mercy on him, believed.