Journal of Jurisprudence Faculty

We want in the form of the Qur’an, the external framework of the Qur’anic text, and this framework is its writing, its vowels, and its dots, and the effort and development that accompanied that since the first writing of the Qur’ans. All of this is something different from the Qur’an as a text that is worshiped by its recitation, for the Qur’an, its words and meanings, its legislation and its aims, with its surahs and verses, are continuous and complete, and its form is its Qur’anic image that people agreed upon in writing, grammar, dots, and vowels to indicate its words in pronunciation, and its form and structure in pronunciation, for it is a secondary recording of the initial revelation, which leads to the image of its ideal reality when it is recited by tongues, restored as it was revealed.

The Sino-Islamic trend had a clear impact on Muslim philosophers in theology in particular. Theology (first philosophy) discusses the conditions of existents, the reasons for existence, its divisions, and its rulings, and knowledge of the causes and reasons for existence, especially the first cause, which is the end of the chain of existents. This can be summarized in the philosophy of the chief sheikh (Ibn Sina) in four discussions. The existent is either necessarily existent or possible existent, and the possible is either essence or accident. The discussion of the conditions of existents is either about conditions specific to one of these divisions or about conditions shared between two divisions, such as the possibility shared between essence and accident, or the discussion of matter and form, or shared between the three, such as existence, unity, and the principle of causality.

The research was concerned with an approach to what is known in the grammatical corpus as the Hamzat al-Wasl and the Hamzat al-Tashil. It can be said that these two, as they appear in this corpus, raise a number of problems that go back to the history of the sound and its naming, or to the essence and method of production, or to its function and its relationship with other sounds, especially those that belong to the causes of them. Hence, the beginning of drawing the methodology of this research, as it made these problems the orbit of an approach that led to a result whose gist is: What was raised about what was called the Hamzat al-Wasl and the Hamzat al-Tashil is almost the same; in terms of description, or in terms of similarity, or in terms of occurring in a formation, with a difference in expression, or a variation in drawing an image imposed by the multiplicity of functions for the sound we converse in different locations.

This paper aims mainly at findinq out the extent at development in the rational speech in the detailed study of divinity in the Greek hought before socrate the researchers try to detect the addition and genuine-ness in the theme of divinity in the Greek thought.this divinity in was an important threshold in the rational speech development in the divinity study .away from the legendary sphere if copared with the previous epochs.
For the sake of scientific accuracy,the researohes think that it is necessary to have a clearand axact limits to any researcht to be scientific .Hence it is attempted to emphasize on the natural Greek are,which in cludes the natural philosophers before Socrate.The paper contains three personages :Herkletus,Anbadocles,and Anksagoras who tried to find an explication of the origin of existence depending on scientific bases.Theological featury was added to these notions relying on the Greek myths and their west redings.In this conteat, the researchers try to torm a different opinion.
The study arrives at the fact that these philosophers attempted to know the origin of universe In spite of deing based on scientific bases and sensuous reality, this attempt was mided with the idea at divinity. Thus, it is noticled that Herkletus describes"the fire" as" the divine fire''Anbadokles adds the feature of divinty to the four elements, love and hatred ,and Anksagoras elevated the level of the Greek thought and said there is a wise power which manages the universe and differentiated it from the matter.

Muslim philosophers viewed the poetic text as an enjoyable artistic performance through the realization of beauty in it, and they desired that its artistic and aesthetic impact on the recipient be a cause of his happiness, a factor in achieving happiness for man as it is the goal that philosophy seeks for them. Thus, they read the poetic text with their philosophical orientations in the folds of their writings and did not devote special studies to it that deal with it, but rather that was in the folds of their proposals in the rhetorical arts aimed at persuasion or the fine arts aimed at influencing the recipient's soul, and their interest in analyzing the poetic text was less than their interest in seeking to extract general laws for poetic performance.

The Sunnah has attracted the attention of Muslims since a very early time, and it has been ranked second after the Holy Quran in their scale of priorities, as it is the second source of legislation, and even the most important and richest source, because it has a vast wealth of legislative and moral texts, which are devoted to explaining and detailing the legal ruling. The jurist's need for it exceeds his need for other sources: the Quran, consensus, and reason. As for the verses of rulings in the Holy Quran: in addition to being limited in number and not meeting the jurist's need, due to the continuous increase in man's need for rulings, it is not possible to use them independently in deriving the legal ruling, because they are either general and interpreted by the Sunnah, or absolute and restricted by it, or general and specialized by it.

One of the most important elements capable of developing any country and achieving comprehensive development in it is the availability of qualified human elements capable of undertaking the tasks that achieve that development. Previous literature in the field of economic and social development has confirmed the importance of qualified human elements as they constitute the basis for the process of economic and social development. Hence, the role of education in preparing qualified elements capable of achieving the required tasks appears, and the teacher comes to constitute the first basic pillars from which education sets out in the process of construction and development.

The language of a nation is a mirror of its civilization, a source of its thought, a tributary of its culture, and a feature of its personality. Civilization develops and nations advance based on the breadth and flexibility of language. This language proves its right to exist, its worthiness to keep pace with the civilizational train, and its ability to absorb all new scientific and technical terms that our world throws out every day and every hour, due to the developments and inventions that occur in various sciences. Our Arabic language has been a working language for centuries, and has practiced the expression of scientific, social, political, and artistic civilizations, and is rich in terms, symbols, and short sentences that carry broad meanings in every type of human knowledge.

"Interpretation, Relate, Reason and Reconciliation Problem"
Interpretation in the Islam ideology is a mental method aimed to demonstrate the problem near side of the truth of a certain verse of the holy Quran or a certain hadith of the holy sunna.
This method was not of Islamic ideology invention. It was found in some Jewish and Christian ideologies trends. But in the Islamic ideology the intrepretation method was not restricted to the interpreters and theologists, the jurisprudents came within this method circle through their "ejtehad = diligence" to understand the legitmate text.
In this research we deal with interpretations' defination, according to the texts of the holy quran, refering to the opinions of it, because some had accept it such as Al-Mo'atazelah, Al-Sheya'a Al-Imameya Al-ethna ashareya and Al-Yazedeya, and some had refused it like Imam Ahmed bin Ahmed, and the Salafy trend had followed him leading by Ibn Taymeya, some passed with interpretation with many phases, like Al-Asha'era, because this sect founder Aba Al-Hassen Al-Asha'ery had tried to balance between reason and relate, refusing Al-Mo'atazelah interpretation, while Al-Baghdady was nearer to Al- Mo'atazelah opinion in his interpretation for the predicative adjectives, opposing Al-Asha'era, and the late of them decided the necessity of following interpretation considering that there are some texts had hidden meaning do not get use of the surface meaning.
Then we deal with the interpretations' field and motives or reasons, the important of which that the holy quran had some verses that resembled each other which its appearance refers that almighty God had material organs, and deal also with what the prophitical sunna recitted in this field. For the interpretation tools or instrument, it is said that the interpreter must be acquainted with the quranic sciences and lingustics, and he has to acquainte the first through tale or recitation, and the second through its specialized scientists.
Finally, we deal with policy role in widening the difference's gap, that if the Islamic ideology pioneers have been left alone, nothing of the serious problems, that the historical resources mentioned, could be found, because the difference gains its legality and becomes a legitimate diligency difference if it has all the subjective scientific conditions without the policy inteference.

The problem we are trying to talk about in this research is an old problem that has been addressed by quite a few scientists and philosophers, due to its importance in understanding human nature. As everyone knows, a human being consists of organs, each of which has a role. However, he has psychological states and mental incidents. All the movements that occur in his body can be explained according to the laws of physics, chemistry, or physiology. But can we explain all incidents with the same laws? In fact, answering this question requires a great deal of effort. If we take the judgment from the philosophical perspective, it will be different because the philosophical judgment is a probabilistic, presumptive judgment that is not characterized by certainty and stability, especially if we talk about a human being.

It seems to me that it is useful - if not necessary - before defining the subject of our discussion, indicated in the title, to clarify the Islamic point of view on it from the philosophical and jurisprudential perspectives: to look at the world of the cell - as seen by life scientists - as it is the basis to which the theoretical and applied results that have been shaking the scientific community for several decades can be traced, with what I have indicated about a vast cosmic world. Knowing it - in this way - will be one of the important and even decisive pillars for determining the position on the subject of research from the philosophical perspective, and it will also be useful in discussing the basis of some negative jurisprudential opinions in one aspect or another of the subject, and if it is impossible to give in a brief introduction a comprehensive idea about the cell in its wonderful and vast world, then it is at least possible to be familiar with some aspects of this world and point out the directions that determine the purpose we aimed for in this introduction, according to what the specialists have written.