Meras journal

The science of interpretation is one of the most important Islamic sciences, because it shows the meaning of the word of God in the Holy Quran as the Holy Quran represents the first divine law on which Muslims depend.
In some of the verses, the Holy Quran referred to the Shari'a rulings on the personal and social matters of the people, which numbered 500 verses according to what is known among the scholars.


This interpretation was made in the first century of the message. The Companions asked the Prophet Muhammad in any vague matter regarding the legislation. After the Prophet, his family adopted this approach and they devised the legal rulings from the verses of the rulings.


And continued work of this approach to the present time has been scientists from the front and the public to lay the foundations and foundations of this approach in order to derive the provisions of legitimacy through two ways:
First: The Pathway.
Second: the objective way.

The verses of the Noble Qur’an were revealed for a great purpose in the matter of listening to the verses of the Most Merciful, because of the power of the phrase, the eloquence of meaning and the good style, and this listening varied in its formulation. God Almighty used the method of calling in the matter of listening to some of his great verses
And if we go back to the sound and its effects, we find that the Holy Quran is full of the style of calling to hear, and that includes ordering Abraham, peace be upon him, to call on people, calling for them to perform the pilgrimage to the ancient house of God, and this is clear from the Almighty’s saying ((and let people go for Hajj)).

The research dealt with a topic that occupied the thought of Islamic scholars regarding the twentieth century AD, which is whether or not the Darwinian theory of evolution is incompatible with religious texts, especially the Holy Qur’an? In this regard, we initially provided a brief explanation of the theory of evolution and its opposite, which is the theory of stability and the issues that revolve around them. What is important from a religious point of view is to know whether the Darwinian theory is contrary to the Qur’anic texts or not. We have listed the evidence for those who see a contradiction between the texts of the Qur’an and the theory, and we have listed the evidence for those who see the texts of the Qur’an compatible with the theory. We also cited verses that do not seem to support either of the two related theories (evolution and constancy). We discussed the evidence of both parties, and what we ended up with is a vision different from the usual, which is that religion and the heavenly books carry goals other than those sought by humanity and scientists, and both natural and religious scientists seek different goals, scientists seek to reveal the unknowns of nature, while religion seeks to refine and acknowledge Laws that treat souls and correct human history in matters including the use of science in the correct manner and do not overlap between the two parties, and we should not explore the natural unknowns through the heavenly books that target other matters that are targeted by science, otherwise our work will be downloading religious texts with what they cannot bear. What should be said in this field is that the religious texts related to the topic did not address the two theories at all, and the reading of some of them in a manner consistent with both theories contradicts the basic goal of religion and the mission of the prophets, and it is not necessary to search for scientific topics such as physics, chemistry or biology and its origins in The Qur’an, that is what the minds of mankind should search for through their various methods, and it should not be searched for in the Qur’an

Most of the corrections in the linguistic correction books have come with clear, eloquent Arabic evidence, and they cannot be rebutted under the pretext of necessity or perversion.

This study attempts to address an important topic of Arabic grammar, and we find that it has taken a good place among grammarians, exegetes, and rhetoricians, which is “Precaution in the Book of Hama Al-Hawamie in Explaining Jima Al-Jawamie.”

Grammarians, exegetes, and rhetoricians reviewed this grammatical phenomenon for a semantic purpose, as precaution comes only for the sake of the meaning. The topic of precaution is very large in grammar books and has idiomatic synonyms, so the study endeavors to study it in the book of “Hama Al-Hawamie” only

The clarification of many modern linguistic concepts in the opinions and reports of the ancients had a significant impact on the richness of the modern lesson, Sibawayh's rich book, and most modern linguistic studies with fluent Arabic foundations, and pragmatic studies are a form of those investigations that the researcher found in the procedural aspect of a linguistic sample, which are the proverbs that Sibawayh narrated it from the Arabs fluently. And by applying the theoretical aspects of the deliberative research represented in: (the clarifications, the previous assumption, the dialogue command, the verbal verbs) on a group of Arabic proverbs, and then showing the deliberative dimension of it from the perspective of modern pragmatism

What we aim in our research is to reach an objective method that examines the dissection of the multiplicity of meaning of prepositions in the Qur’anic text, and one of the indicators of multiplicity of meaning is to move away from taking into account the context of the Qur’anic text that matches the meaning of the preposition . And what is noticed at grammarians and interpreters aims to choose the meaning with what match the structure sentence that achieved the essential formula without looking at the contents of the text and its linguistic context that leads to determining a specific meaning, such as limiting the meaning of the preposition to the concept of reaching , so the verb includes the meaning of another verb or the preposition guarantees the meaning of another preposition , so this perspective is a departure from the meaning Which corresponds to the context of the Qur'anic text.

On the other hand, the research represents a linguistic treatment to determine the meaning of the preposition, as the use of the preposition that generates the possibility of more than one meaning does not negate the meaning of the relation with the inclusion of the contextual meaning.so the use (in) in The context leads to the meaning (on) does not negate what (in) refers to , so the meaning of the preposition is the two functions together , so the Almighty’s saying, “I will crucify them in the trunks of the palm,” does not negate the two meanings. Its meaning expands the meaning with two meanings, not one meaning.

Corruption is one of the immoral phenomena that are linked to personal interest in response to lust and instinct.Islam, as a religion of guidance and righteousness, is the best system that sheds light on this phenomenon among people. Human society has been suffering from corruption since time immemorial. Therefore, we find that Islam has clearly identified this problem, in addition to its explanation of the ways of salvation from its scourge, so we find in the texts of the Holy Qur’an a statement of the reality of corruption It has struck many models indicating its lethality in societies throughout history to explain the purpose of the research, clarify the problem and find solutions.Accordingly, corruption is a subversive system that causes further delays in the process of construction and progress at all levels, including political, social and economic ones.Therefore, the problem of corruption has become a threat to the course of human society and affects all aspects of life and the general population.

The subject of this study is the analysis and understanding of the reality of direct science, as opposed to indirect science, which is a topic worthy of importance due to the importance of this analysis in understanding and analyzing the position of direct science in the formation of cognitive certainty, which contemporary Islamic philosophy has sought to rely on.

What the study found is that direct knowledge requires the need to expand the concept of the negated wasta in it to the conceptual wasta, and the existential wasta; It is an expansion that relied on the view that the circle of indirect knowledge includes some levels of divine knowledge, as it is in the knowledge of material bodies after creation.

And that the unity of scientific and external existence assumed in this science is not real, but rather looks at the negation of the existence of a conceptual mediator. Otherwise, direct knowledge has three pillars, not two pillars, as is the case in indirect knowledge.

And the outskirts of direct knowledge by noting the existence of the known external thing, they are the present existence with the world within a special appearance, and the actual external existence in itself, which gives the existence of a kind of difference between the known and the existence in itself.
The method in this study is the descriptive and analytical method.

The Iraqi clans maintained a special organization based on the unity of lineage and affiliation. The clan in the tribal society is the important basis under which the individuals residing in their monastery fall under its banner.

The uprisings carried out by the Iraqi tribal confederations led to the Ottoman Empire losing a lot of money and men that could have been used on other fronts. These rebellions also kept chaos going in central and southern Iraq and contributed to the poor economic and social conditions of the population . The study also showed that the Mamluk governors when they assumed power found an influential tribal force in Iraq, so they tried to limit its influence through continuous military operations, but they were not able to impose their authority on the tribes except after seeking the help of tribal support, especially from the clans supporting them and which they trusted their ties with, as well as working on the employment of the tribes Militarily, due to the lack of the necessary regular military forces, however, these methods did not work with the clans. When they realized that the opportunity was appropriate to break the authority of the rulers, they did not hesitate from their independence over all the periods of the rulers, whether the Ottomans or the Mamluks, and the clans did not calm down towards their policy