Journal of Jurisprudence Faculty

Praise be to God, Lord of the Worlds, and may blessings and peace be upon His faithful Prophet Muhammad and his good and pure family, and after:
The verse (It is from whom the book revealed verses of arbitrators, they are the mother of the book and the last are similar. As for those in their hearts, they follow what is similar to it in order to seek fitnah and seek to interpret it and what is known to be interpreted except God and those who are firm in knowledge say that everyone with our Lord and what is mentioned but the first-minded) believe in it. Surat Al-Imran is one of the verses in which the conflict raged among the speakers and others, in that knowledge by interpreting the similar in terms of the sciences that God has made use of his knowledge or that it is within the reach of scholars, and the matter depends on (waw) if it is an appellate or an emotion in this verse.
Mr. Al-Sharif Al-Radhi discussed this issue in his book “The Facts of Interpretation” and stood on the opinions of their evidence with a discussion of this evidence, which necessitated that the research plan be divided into a preface and two studies. The truth about (the Waw) and their evidence, then the second topic came to discuss these views by Al-Sharif Al-Radi, until the research concluded with the most important results

The verse of guardianship was revealed in the case of Ali bin Abi Talib (peace be upon him) when he gave his seal to the questioner while he was praying and bowing, and the Imamate group was unanimous on that, and that four scholars of the Sunnah in theology quoted the agreement of the commentators on the revelation of the verse In the case of Ali bin Abi Talib (peace be upon him) and that the issue of the revelation of the verse proves that the verse was revealed in the case of Ali bin Abi Talib, and it has been shown through research that the word “guardian” or “guardian” is either verbally common among several meanings or has one meaning, which is The priority is the thing, and this priority varies according to the link and the specificity of the resources, and we have established multiple evidence and evidence that what is meant by the word (guardian) in the verse is the first to act, and the evidence is as follows: The first: the book, the second: the Sunnah, the third: poetry, the fourth: transmission, the fifth: the instrument of inventory, the sixth: the departure, the seventh: the verse is separated from what comes before and after it, the eighth: the supplication of the Prophet (peace be upon him), the ninth: the proportionality between the three sentences in the verse, and the tenth: the reported news of the Imamate and other that. And we have mentioned that every word has connotations that are congruent and obligatory And we have mentioned through the research that the third sentence of the verse carries four connotations, one of which is a congruent sign, and the rest is obligatory connotations. . And the evidence proves that the third sentence of the verse is based on an external issue - and that it applies to a matter that happened abroad, which is the process of giving charity in prayer while bowing in the mosque, which was issued by Ali bin Abi Talib (peace be upon him).

The hadith research at the level of the novel raises many serious research problems that threaten the existence of the hadith heritage itself, among the most prominent of these problems is the phenomenon of disposing of hadith and its obscuration at the level of the narration, which was practiced in the light of systematic behavior applied by some narrators and modernists from the Imamiyyah and some of their scholars in religious disciplines.
The reasons for the emergence of the origin of this phenomenon varied and varied, some of which were objective reasons - justified - imposed by the nature of the surrounding circumstances at the time - doctrinal or political - and others were non-objective reasons that arose due to intellectual or psychological motives that led to the disposal of the hadith and its obscurity deliberately.
The task of this research is to present those reasons - objective and non-objective - that led to the emergence of the problem of disposing of hadith and its obscuration at the level of the novel, and how -the causes- contributed to the emergence of this phenomenon, and what are its implications for the hadith heritage, and how it was addressed - even in a relative manner -.

The hadiths are important topics that should be noted because they are common to God and his prophet Muhammad (peace be upon him) and therefore the differences between them and the Qur'an on the one hand and between them and the prophetic hadiths on the other, the scholars made efforts in the post-era times of blogging in collecting them and singled them out in independent books after they were scattered between the folds of modern groups, as well as referring to what distinguishes them from the Holy Quran and the holy year.
This aspect has received the attention of scholars and many works about it and from those works that will be discussed in this study 'Book of Sunni Jewels' for the free sign of the workers, may God rest his soul, where he collected these precious hadiths after they were scattered in the modern totals of both teams and singled out She has a special book in which his valuable touches of clarification and commentary were noted in some of his stations, and was preceded by Sheikh Al-Manawi, may God rest his soul, and he collected the holy hadiths from the folds of their books and singled them out in a special book called 'Sunni Conversions' and We will show Their efforts in this study, God willing؛ In this research,I hava shown the agreed and different axes at both, and we ask God for success and payment.

Al-Sheikh Al-Ansary had invested the intellectual speculative perceptions in many of the jurisprudential topics to deduce the legal judgment as in the issues of takleef with impossible, having two reasons for one subject and to introduce the most important, and other issues. Yet he believed that the speculative intellect could not be independent in deducing the legal judgment, it involves a legal introduction. He had confirmed all the intellectual speculative and practical perceptions as they relate the essential certitude validity.

Inheritance of the fetus is one of the topics that jurists have paid attention to since the beginning of Islam, and studied its various branches and stated the conditions that are necessary for the inheritance of the fetus. The remarkable scientific progress in recent decades has led to many new researches on the subject of inheritance, which from the point of view of Islamic jurisprudence need fundamental solutions. Because it is closely related to reality and is not separate from human life. In spite of the many images that are taken of the fetus in modern methods, what we have considered in this article is the study of the Shari'a ruling and the legal ruling from the perspective of different Islamic religions on inheriting the embryo, which results from the fertilization of the man's sperm with his wife's ovum during their lifetime, and it is implanted in the woman's uterus after her husband's death. Because of the novelty of the subject, it has not been carefully studied and researched. The aim of this study is to provide a jurisprudential perspective on inheriting children are born in this new way, through creating logical approaches to existing texts and then analyzing the data in a specialized analysis with the support of evidence and reasons, which are in accordance with the requirements of the descriptive-analytical method of research, which is often followed in this form of research.

It is not hidden to scholars that the jurisprudence needs to be expanded or to be changed , or to be treated with new scientific tools, after the great changes in the data of real life and the change of the cognitive system of man. Because Jurisprudence is a science that interferes in all the details of life , so it has to be in line with the rapid development of man's life in his intellectual system, and the multiplicity of philosophical visions of man and knowledge (epistemology), ), metaphysics, and religions in general. With modern political systems in the state and its interpretations of the shape, breadth and power of the state, and after jurisprudence was applying on a country-wide scale, it is
applying now outside the borders and nationalism .
The study attempts to refine jurisprudence with other human sciences, which can interpret the legislative texts in a contemporary, applicable and closer to the spirit of Islamic law It is an initial attempts that others have called for the renewal of jurisprudence.

The modernists try to separate prophecy from its transcendent source, strip it of the unseen dimension, and link it to an imaginary relationship or an internal overflow emanating from its claimant. It has a historical dimension that will end and disappear with the expiration of its time, so humanity will return to the state it was in Despite the insistence of the Islamic heritage and its emphasis on linking prophethood as a concept and relationship to the unseen, and this relationship stems from contact with the sacred, and this is on it most of what Muslims have written in their broad heritage, yet many modernists consider prophethood as an earthly and positivist phenomenon, whose appearance contributed to reality events and its circumstances, with no connection with it In the world of the unseen, modernists are looking for the smallest gap in this heritage - if we exclude the Qur’an from it - Which is not without its nature devoid of flaws, so they base their adopters on it and base their ideas on it from one side and on the other hand they neglect the bulk of this heritage, clinging to a narration that may not stand up to sober scientific criticism, but they turn a blind eye to that and go far in their conclusions, based on this the research will be divided Two requirements, the first requirement is to clarify the concept of prophecy in modernist thought, The second requirement will present how to apply the hermeneutical understanding to it, as the modernists tried to apply this method in their understanding of prophecy, and this approach is one of the approaches widely circulated in the Western world, especially in dealing with sacred religious texts. In its simplest form, it is "clarification and demystification of the topic," and in terms of its novelty, it has been recently introduced into the understanding of religious texts in order to read it a new reading.

The topic of religious pluralism examines the issue of the possibility of multiple sources of truth in its knowledge, understanding and awareness, and on the other hand is an ongoing study in order to deny the issue of mono-meaning and dismantle the centrality of the path to God, which was represented by the Church and the clergy, and that the purpose of this topic is with the owners The theory of religious pluralism is to solve the problem of intolerance and religious conflict, generated and existing between the owners of world religions, because of the difference in understanding the reading of religious texts that the Holy Books brought, so each religion claims righteousness and salvation to itself without the other and with its different denial, and this particular idea was born in Religion Christianity, as many have emerged in the intellectual arena in such philosophical and religious issues, which want to change the reality experienced by human societies, and we specialize among them (John Hick) (1922/2012), who is considered one of the most prominent theorists of the theory of religious pluralism in Contemporary Western Christian thought.

The terminology of Ibn al-Haddad al-Bajali in his book (Manhaj Al-Qassad fi Sharh Bant Su’ad)was divwese in the explanation of Pant Suad and most of which are visual terms and some of both schools, but its terms Visual was the result of his kufic terms ,and this appeared to be returned to the dominance of the visual and wealth at the expense of the kofi .
Among its visual terms: preposition, pronoun, pronoun, adverb and others, and among its kufic terms: the reduction, the unnamed subject, the future verb ,and others .

Beauty emerges as an ideal phenomenon. It is viewed from two sides. The first is in terms of metaphysical perfection, which represents an agreement and consensus of opinions by many on a specific thing. On the other hand, there is the personal humanitarian , and sensory beauty of the individual. Thus, aesthetic knowledge and creative ability is a creative activity based on aesthetic experience . The aesthetic experience is a human phenomenon , aesthetic feeling and the discovery of beauty, consistency, harmony and rhythm in the universe. The foregoing is related to semiotics, which is defined as one of the modern sciences whose goals emerged from understanding and explaining the phenomenon, then controlling and disciplining it, and finally predicting the general goals of the sciences represented in . Through these main objectives in all sciences , the semiotics reaches to its goal and through applying its methods is trying to reach the basic idea that revolves in the mind ,also in understanding , explaining and predicting the phenomenon in the targeted study whether it is linguistic or non-linguistic.

Perfection is not just an element of beauty or majesty. Rather, it is the essence in them. It is from it that phenomena and things derive their aesthetics and through which their emotional effects extend from sensuality, morality, and spirituality. That the perfect thing is the thing that is devoid of any element of imperfection, and that it complements everything in the universe of beauty and majesty, and since the beauty of a thing is not achieved in the absence of perfection, we find on the contrary, where perfection is achieved even if the element of beauty and majesty disappears, and in light of The foregoing is determined by the concept of perfection in Islamic thought by obtaining the existential features of its own that distinguish it from others without addition or decrease.
And when we mean a philosophical study, we do not mean from our topic the subject if it is close to one of the specializations, a study according to the requirements of that specialty, and the research in the partial topics related to it, but rather the trend towards studying the concepts and methods related to it is a comprehensive critical analytical study that examines what the general topic is and logical methods , and the epistemology to which we searched in reality, and in brief, this study aims to present a general philosophical viewpoint on the subject, and it does not aim to present a partial view related to other disciplines.

Shiism was exceled by an expanded system of morals and religious cultural factors, and it played a major role in the cultural history of Islam generally, and Baghdad enjoyed a large allotment of this culture, as Baghdad was the capital of Islam in the second century and beyond, and was the important capital city of Shiism. Unfortunately, however, a group of writers from the last century distorted the historical facts and evidence, then they try to establish the concept of the lack of Shiite cultural authenticity in Iraq in general, and Baghdad in particular, and that Shiism and its culture only appeared in it after the entry of the Buyids dynasty to it.
Accordingly, here is a question that arises, which is how can we prove the cultural authenticity of Shiism in Baghdad since its establishment (145 AH) until the end of the minor occultation (329 AH)? We have assumed that the cultural authenticity of Shiism was mixed with the culture of Baghdad since the first period of its existence and its establishment, and imprinted it with its own character, and cast it from its own culture and identity until it became an integral part of it.

Christianity remained unopposed by the Sassanians, especially since its spread in Persia was very small until the end of the first century AD, when it was concentrated in northern Mesopotamia and the Christians did not play any political role for them. Christianity lived a period of peace without persecution or harassment by the ruling authorities from the extended period From the establishment of the Sassanid state to the beginning of the rule of Shapur II (309-379 AD), who used all methods in order to prevent the Christian religion from spreading and expanding among the Sassanids, so this research came to shed light on those persecutions against Christians during the reign of Shapur II (310-379 AD).

The study (Similarities of the Historical Event between the Imam Hussein Revolution  in the year 60 AH / 679 and the Revolution of his grandson Zaid in the year 121 AH / 738 AD - a study in the similarities of the introductions and the measures of the Umayyad authority to contain the two revolutions in Kufa) is to monitor the similarities between the revolutions of Imam Hussein  and his grandson Zaid  in terms of their introductions , As the two were similar in (the epics narrated against them and the dreams they saw and those that represented a precursor to their revolutions, and in the two reasons for the revolution, and in the calls of the people of Kufa to both of them to come, The attempts of those close to them prevent them from going to Kufa, spreading the da’wa in Kufa and gaining followers, and adopting them to conceal salvation from the pursuit of power, especially the envoy of Hussein Muslim bin Aqil as well as Zaid, not to mention the similarities of the conditions of the two revolutions and their slogan. Which was embodied in the pursuit of authority to perform its states and direct them, then adopting the method of exile, espionage, treachery, intimidation (damping), rallying, and monitoring of prizes, and defamation involving representation to overthrow the leaders of the two revolutions and seek to end them and advance their danger.