Islamic Sciences Journal

Human dignity has a high position in the list of major Islamic values. In Islam no harm, and no justification or interpretation that lead to an underestimation of the dignity of a person, regardless of his religion and belief, is accepted.
In the scientific scene, two contradictory sects have appeared in their understanding of the value of human dignity in Islamic law: The first sect denies the Islamic Sharia sufficient and complete care for human dignity, and the majority of this group is non-Muslims of different religions and atheistic sects, who limit dignity to specific aspects - each according to his own sect They ignore the many manifestations of agreement between Islam and their sects, which they embrace.
The second sect belongs to Islam - from the doctrines and currents that are predominantly exaggerated in religion - but it refuses to limit dignity by merely describing humanity.
In this research, I prove the error and extremism of these two sects in understanding the reality of human dignity in Islam and in the Sunnah of the Prophet Mohammed (May Allah Prayers and Peace be upon him) in particular

The civil society was a multi-cultural society in norms, religions and cultures, and the nature of a society in this case required wisdom and good management, especially since the Prophet, after the emigration, wanted to build a state based on justice and equality, and achieve harmony and coexistence among the components of this society. There is no doubt that the Prophet succeeded in gathering the different people, under one state, and be good in his dealings with everyone, without exception. Therefore, we need to search for the foundations and milestones that the Prophets followed in his dealings with the people of Medina, for the purpose of benefiting and taking lessons. For this reason, we have devoted this paper to a conversation about moderation and its features in the Prophet - may Allah bless him and grant him peace - dealings with the people of Medina, whether they are Muslims, Jews or hypocrites. That is to find out the most important aspects of moderation in his dealings with the people of the city, and to take lessons from it.

Signs of creativity appeared from Abi Al-Alaa Al-Maari, through the aesthetic of the poetic discourse that was characterized by the presence of language and its connotations clearly. It is evident that the rhetorical effort has led to the existence of many concepts, including the addressee who produces the speech, and the addressee who receives and interacts with him From the above mentiond sayings, there are starting points and directions of discourse in the poet’s poetry, which are clear in his poetic poems, by relying on his language, the connotations thereof, and the contents of the literary product from a precise look at the events that have a clear impact on the emergence of such poetry through explanation, and the generation of meanings, As well as the rhetorical presence on a large scale

The research includes the life and happiness of a Muslim woman, that she is honored and honored under Islam, that she has full rights and has duties, and that those duties she performs willingly, no one compels her to perform her performance, and that what she owes from the religious costs she carries out well and has her reward and repay from Allah like what a man has Without missing anything from it, Allah Almighty equated them in that. who said: (Men have a share of what they have acquired, and women have a share of what they have acquired). The Muslim woman, whether she is a mother, sister, wife, or daughter, and that she is not charged with work and earning livelihood and alimony, and that the man has to spend money for her and manage her. As for the western or western women, she lives a difficult life full of cruelty and distress and that she is not free and dear and does not have any happiness as she is. She is charged with earning and providing for herself and her children, If we compare the life of a Muslim woman, whether she is in the West or in Muslim countries, we find that she enjoys love and affection from her husband, children, and brothers and sisters. Her life is guaranteed and she is kept well will and far from all evil, unlike the western woman, whose life was full of problems and troubles and she did not gain sympathy and tenderness from anyone, so she remained confused.

This study aimed to simplify the topic of Alyaat Alzawayid to make it accessible to scholars and researchers, by explaining the concept of Alyaat Alzawayid, explaining its characteristics and numbers, and revealing the differences between readers in their reading. The study relied on the deductive method in tracing the placements of the Alyaat Alzawayid in the Noble Qur’an, and the descriptive method for their distribution and classification. The analytical method was used in a simple way to explain some partial differences between scholars in their approach to these Yaat. The study came out with several results, the most important of which are: The diversity of aspects in which readers read some of the words of the Noble Qur’an is one aspect of its miracles. The study revealed the extent of Muslims' interest in this dear book, through direct oral reception, which resulted in interest in the novel and the connected bond with the novel, which confirms that this book is fraught with the care and preservation of Allah. The study also showed the characteristics of Alyaat Alzawayid and their conditions, and how to read them among the ten readers

Praise be to Allah, Lord of the Worlds, and blessings and peace be upon our master Muhammad and his family and companions.
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This study came under the title (The concept of contravention and its authority between Alhanafis and the public), to shed light on the most important area of disagreement between the Hanafis and the public and to extract the fruit of the disagreement through jurisprudential applications. I concluded that fundamentalists consider the concept of contravention as a justification which should be considered in scientific authorship , people's contracts, their anecdotal actions and all their dealings; because the people's convention and idioms in this issue in expressing their intentions indicates that, otherwise it would be in vain to introduce the restriction in their custom, However, the disagreement occurred in invoking the concept of contravention in the texts of the Sharia to the first two sayings that the concept of contravention is not an argument in the texts of Sharia, to which the Hanafis went to those who agreed with them, and the second: the concept of the makhala is a legitimate argument except the concept of the title, and to it went the majority of the fundamentalists from the Maliki and Shafi’i and the Hanbalis, but the public restricted their authority to eight conditions.

The study was keen to collect the origins of “intention” in Islamic law, jurisprudence and principles through the rooting of the prophetic rule (actions by intentions). The intention for it, the place of the intention, the rule of its pronunciation, the intention between the corner and the conditional, and its time, and the conditions of the rule by clarifying the conditions of the intention and the intention and the intended action, and what needs the intention of actions, then the study concluded with a statement of the most prominent results of the research and its recommendations

The science of the fundamentals of jurisprudence is one of the greatest sciences, and the most general of it is a benefit that a jurist and agreed upon, modernizer and interpreter need. It is the basic method for deduction and ijtihad, by means of which he is able to include the audio evidence on their implications and know how to derive rulings from them, and that taking the least of what was said is not a matter of sticking to consensus only. Some also claimed, but it is based on two evidences, namely the consensus of at least and the possession of the original innocence that the mind indicates in the addition, at least if there is no auditory evidence instead of the increase.
The scholars differed regarding its disproof. Some of them proved it and they are al-Shafi’i, and the majority agreed with him, and some of them denied it. However, if we look closely at the books of origins that mentioned this evidence, we find most of the books mention “a group denied” without specifying, and after my discussion of the evidences of the deniers, I chose to say al-Shafi’i and the audience about the permissibility of invoking the least of what was said, according to the conditions already mentioned

This study seeks to confirm the originality of the concept of reading, its longevity, continuity and semantic richness in Arab culture, because the concept of reading is one of the most widespread concepts in our contemporary world as this concept is characterized by its richness, openness and complexity, so it was embraced by many scientific fields in its conceptual system as well as their use in extensive metaphorical connotations, in order to understand them, require a grasp of the roots and contexts of their use.
The study stands on the root of the concept of reading in the Arabic lexicon and a brief pause through which it shows its positional load and how its sensory significance tops the load of the lexical material, followed by other semantics belonging to sensory areas lighter than it until it gets complicated little by little while it is on its way to abstraction .Then the study stops at the concept of reading in contemporary literature and trying to find a common content between the predicates of the lexical material and between what the idiomatic concept pulses in the contemporary world, in order to explain the semantic absorptive content of the subject matter which softens the complexity of what the terminological concept has ended in contemporary literature on its openness and bifurcation and complexity

This research aims to know the method that Al-Shaarawi followed in inferring the endowed effects, by collecting and studying the waqf effects that he inferred in his interpretation of Surat Al-Baqarah and the Aal-Imran , and the effect of these hadiths on his interpretation of the Holy Surah, through practical models. It is known that every scientist has jurisprudence and inferences and he may be wrong; A human being he may be right or he may be wrong, and the interpretation of Al-Shaarawi, despite his fame, did not receive the madern study that suits his fame, and this reason prompted me to study Al-Shaarawi\'s methodology in inferring the suspended effects and its effect on his interpretation, and I chose Surat Al-Baqarah and Aal- Imran. Because they are the longest surahs of the Holy Qur’an, and the benefit will be greater. I ask Allah to grant success

Praise be to Allah, Lord of the Worlds, and may blessings and peace be upon the one who was sent as a mercy to the worlds, our master Muhammad, may Allah bless him and grant him peace, the master of the first and the last.
The Islamic civilization occupies a high position among the greatest civilizations that have appeared in the history of mankind. it is regarded one of the longest-lived global civilizations and has a great impact on the world. This is achieved through the Islamic religion which was able to make a unity between the human races despite of their diversity. The Arab Muslims have promoted the Islamic human civilization that dominated the world and led it to a high level of prosperity, stability, and security. Muslims made great efforts in spite of the hard circumstances.
Islamic civilization is able to serve humanity and invented everything that would provide a civilized service that elevates the human being everywhere. It also improves its conditions morally, materially, culturally, and spiritually. So it is considered as an immortal human civilization which is represented by the eternity of the divine message of Islam. However, inclusiveness is evident in the Islamic civilization. It includes all aspects of life like economic, political, social, and intellectual aspects. It also provides the human being with all spiritual, mental and physical requirements. Therefore, the characteristics of the Islamic civilization are of humanistic tendency that have universality represented by the power of the Islamic religion. Thus, through its experimental method, it is able to present a civilization that achieves security and justice for all the humanity. Writing about the Islamic civilization is of a great importance because it has a role in building a social solidarity and preserving its high values.

The inferior hadiths about the Prophet, may Allah’s prayers and peace be upon him, are numerous and not known by every person other than the people of the hadith and its bearers. It is possible to know the inferior hadiths by laying down clear rules taken from what scholars have deduced through their knowledge of the words of our master, the Messenger of Allah, may Allah’s prayers and peace be upon him. The deliberate inferiority on our master, the Messenger of Allah, may Allah bless him and grant him peace, is considered one of the greatest sins. Whoever narrates hadiths made out of negligence, this is a sinner because he is not certain of the hadith, rather he is a participant in the sin of the one who lied our master, the Messenger of Allah, may Allah prayers and peace be upon him.

The researcher dealt with the problem of suspicions about fighting verses, in which he clarified that Islam did not spread by the edge of the sword, and that the Holy Prophet - may Allah bless him and grant him peace - did not like blood in his character, nor did the people of Medina love wars. Studies have proven to Westerners that blood raises fear among Arabs, especially the Bedouins, and that fighting came to ward off danger and support the oppressed people and islam creed. The rule proved by the Holy Qur’an is that there is no compulsion in religion, and that the Noble Qur’an in all the verses of fighting did not say kill. On the contrary all the verses say fight those who fight you and this indicates the interaction, and urges the youth of the nation that Islam is the Islam of peace, affection and tenderness, and it is not permissible to oppose the infidels as long as they are peaceful. Indeed, the first verse of the Noble Qur’an, says that Allah is the Lord of the worlds and not only the Lord of Muslims.
Key words: verses, fighting, the Qur’an, reading, exegesis

Al-Muqallal " Persons to whom few prophetic traditions are ascribed" among the narrators of the Prophet's hadith are those who narrated very few hadiths to the point where the narrations of some of them included only a single hadith called the singulars and the individuals, and some of them are called strange because there is no other suitable way for them. Some scholars have included in the name Al-Muqaloon those who only one of the narrators narrated about them.
special topic was devoted to them, however they were treated like the treatment of other narrators except in terms of tabulating the Musnad (which are books that arrange hadiths on the names of the narrators of the Companions), for the purpose of collecting their hadiths in one place, and this is in all classes of Companions, Taabi'een and followers .
In this research, we will learn about the mechanism of dealing with them and their narrations by the scholars of the Prophet’s hadith, and the impact they left on the narration and the degree of their hadith in terms of health, improvement, weakness and status.

Imported meat, the ruling on imported meat, eating what is cut, the rule of the slaughterer, the sacrifice of the book, the method of slaughtering .

- Imam Al-Buqai, may Allah have mercy on him, was one of the prominent scholars of the eighth century AH.
- He suffered from his opponents harm and slander until some of them reached the point of wasting their blood and wasting their lives.
Imam Al-Buqai, may Allah have mercy on him, was very intelligent, having issued a fatwa at the age of twenty.
- Imam Al-Buqai, may Allah have mercy on him, composed dozens of books, compilations and books, which are considered precious gems for students of knowledge in general and for scholars in particular.
- Imam Al-Buqai, may Allah have mercy on him, is not infallible from error and omission in his jurisprudence, and his words are subject to research and scrutiny, because infallibility is only for God Almighty and his messengers (peace be upon them)