Qalam journal. Abstract

Transcription

1 He Impact of Qur anic Frequent Readings on the Meaning in Surat Taha Dr. Abdullah Othman Ali Al-mansouri Associate Professor, Department of Qur an Sciences, Faculty of Education, University of Sana'a This research explores the aspects of the frequent readings of the Holy Qur an in Surat Taha, and the impact they have in clearly revealing the meaning. This is due to the fact that Surat Taha includes a number of readings. These readings are considered one of the sources of interpretation. They also contribute in revealing the meanings of verses of revelation. Some grammar rules are also based on such readings. The Holy Qur an Was revealed with several types of readings for almost each Surat. Such readings are Considered one of the aspects of rhetoric, representing its uniqueness and miraclization, and helping in understanding the Qur an text and interpreting it. The Chance: its Legitimate Judgments and Status in the Holly Qur an Dr. Hassan Bin Saleh Alhamid Assist. Prof, Department of Hisba, High Institute of the Promotion of Virtue and Prevention of Vice, University of Umm Al-Qura, This research is an attempt to examine the Heavenly Chances Allah has blessed His subjects with, collecting whatever related to them in the Quranic texts and highlighting their meanings, interpretations and types. This is so for getting the benefits from, and exploiting them in the right perspective for treating many human weaknesses, which result from not exploiting them 50 Issue (3)-( July-December 2015)

2 properly. The reality of Chance is getting its benefit in what is good for human, and getting rid of whatever evil that may cause bad consequences on the part of human sooner or later, contra what many people think of the concept of Chance. Holy Qur an Approach in Resolving Conflict and Accomplishing Justice, Peace and Tranquility Dr. Hassan Ali Naji Sharian Allah has created Man and instilled in him the instincts of desires and lusts. These instincts entail subjecting and probating him to affliction. Some of these instincts like love of possession, selfishness, leadership and ruling lead to conflict among people. Conflict is in fact some sort of affliction. It reveals the hostile and aggressive behaviors by some people. It also causes family and community disrupt, and regime collapse, eliminating Man s religion and morals. Therefore, the Holy Qur an warns on the danger of its occurrence, and makes available many ways and means to satisfy the human soul to prevent it from doing such bad things. Qur an also makes available the great rewards for those who contribute in resolving people s problems and conflict, Allah says: There is no good in many of their deeds, only those who offer charity or good or resolving people s conflict. Only those who do this for the sake of Allah will be greatly rewarded. For the resolution to be fair and decisive, Allah has made clear the ideal solutions which led to resolving the conflict exclusively, preventing Satan s evil ways, Allha says. Doesn t He (Allah) know who He has created? This research consists of three sections including seven demands, in which the researcher addresses the important reasons of conflict and briefly investigates the Quranic approach in solving 51 Issue (3)-( July-December 2015)

3 them. The introduction includes the definitions of conflict both linguistic and terminological in the law of the world. He also pinpoints the reality of peace in Islam. In section one, the researcher addresses the relation of the Muslim with Muslims and Others. He states that peace is the basic factor which controls this relation and that conflict is an exception. In this section, he also addresses the reasons of conflict and its types. In the second section, the researcher addresses the ways and means of resolving the conflict in the Holy Qur an. Dialogue was the first demand in this section, in which dialogue is the principle as a moral value for resolving conflict. In this section also, the researcher addresses the preventive means to prevent conflict, and the ways of treating and correcting some of the concepts relating to Jihad and terrorism. The researcher also tackles the resolving ways, and concludes with some results and recommendations. The Holy Qur an Approach in Revoking the Tricks Dr. Ahmed Hasan Saleh Mohammaed Alfaqih This research addresses the Holy Qur an approach in revoking the tricks, clarifying their concept linguistically and terminologically, and the difference between both of them, and the excuses and the types of the tricks, mentioned in the Holy Qur an, either in the doctrinal aspect or the practical legitimate judgments, and the Holy Qur an approach in revoking the tricks and eradicating them completely, in a way that reveals the unique Holy Qur an approach in treating the weaknesses of the human soul and its evil deviations. 52 Issue (3)-( July-December 2015)

4 The Story of Ibnai (two sons of) Adam from Surrat Almaaidah: An Analytical Objective Study Dr. Jamal Abdullah Noman Yassin This research aims to study the Quranic verses that tackled the story of Ibnai (two sons of) Adam in the Holy Koran, and study them analytically. It also tries to reveal the great meanings included by the Qoranic story. The research also reveals importance for human life on earth, and its role in the treating many weaknesses of the human soul. The story provides a model for the nature of evil and aggression, and also a model for the nature of good and mercifulness, putting them vis-à-vis. Each in each model behaves in accordance with his nature. It also depicts the awful crime committed by humans, and its heinous consequences, and painful ending. Further, the research addresses the jurisprudential rules of prohibition involved in the story, and stating the jurisprudents opinions. Qualifications of Hadith Critic Dr. Abduljabbar Almirani Great Imams testifies that Hadith is a vast science with many branches, and that criticism of Hadith sciences is mastered only by few: actually few of a few. There are three basic types of conditions for the Critic of Hadith and his qualifications. These are as follows: 1. Self-qualifications of the Critic i. Innate intelligence and perception ii. Justice and impartiality of previous backgrounds and intellectual doctrine, his love of the truth for the truth itself; 53 Issue (3)-( July-December 2015)

5 either out of fear of Allah or for His satisfaction. 2. General scientific qualifications i. Having good legitimate knowledge ii. Having sufficient Islamic culture (not necessarily vast). 3. Scientific Qualifications specific to criticizing Hadith Scientific specialists believe that mastering knowledge, be it religious or secular, needs long-established experience in this branch of knowledge. To look at these qualifications in some details, consider the following: i. Long practice in reading Hadith books, which are gradually ordered in accordance of importance into four types: First: the two Sahiihs. These two books are the true books of Hadith as described by the Imams and the majority of the public; for constituting the Hadith taste of the Critic as characterized by the prophet (PBUH). Second: by this type, I mean the practice and access to Hadith books or the collection which includes Hadiths that are not known to be said by the prophet (PBUH) to establish a strong knowledge-base for the Hadith Critic to identify these Hadiths. The books that are concerned with such Hadiths are known as the books of faults (or ʕilal), the practice and access to which is considered the highest training Hadith Critic should master. These books are followed by books which include the untrue (or weak) Hadiths. It is undoubtedly important that the Hadith Critic has an access to such books to cultivate good experience in such an area. Third: by the third, I mean the practice and access to foundational books. These are nine books (Two Sahiihs, the four Sunan, and Muwat a Malik, Musnad Ahmad and Musnad Drami). The Two Sahiihs have the first rank. The others are also very important for the value they have in knowing the other types of Hadith 54 Issue (3)-( July-December 2015)

6 mentioned above, and also in knowing the Hadithness and practicing it. Fourth: by this type, I mean the practice and access to the rest of the Hadith books. These books include Hadith books other than the nine books mentioned above. ii. Knowing and mastering the types of Hadith sciences (Hadith foundations), which are known as the science of Mustalah (Hadith terminology) even if they are counter to The Critic s research, because these are the bases followed by the previous researchers who have spent much time in adopting, adapting and applying them. 3. The ability of narration, i.e. the ability to search for the bases of Hadith and its doubts, as well as judging it. 4. Constant reading and accessing the books of revoking, modification and amendment, meditating the trustworthy Muhadiths errors and others errors, as well as those written by the new scholars, for their important summaries and ease of ordering. This research is limited to the study of responsibility in all its dimensions and its premises, merely form the Islamic perspective. The research has concluded with a number of results, the most important of which are: 1. In Islam, responsibility is vested to every mental-healthy adult Muslim. It is a social, religious and scientific responsibility, and more importantly a moral responsibility because morals in Islam are the basics that do not vary or change with time and place. 2. Allah has created Man social, i.e. Man is social by nature. This results in groups of people living together, constituting communities. 3. Responsibility is of different types: religious, social, moral, etc. 55 Issue (3)-( July-December 2015)

7 4. Responsibility has three relevant and complementary levels: the individual and self-responsibility, the collective selfresponsibility (the social responsibility), and the political responsibility. 5. In Islam, social responsibility is characterized as an entire vision. It does not focus on the material aspects, as in the case of the secular and materialistic systems, but includes other literary and spiritual aspects of love and sympathy, promoting the promotion of virtue and prevention of vice, i.e. doing what is good and forbidding what is evil, among others. 6. There are reciprocal rights between the sponsor and the sponsored, we should respect both and their rights. The Position of the Doctrines of the Qualities of Allah, the Almighty Khurasan Mohammed Abdullah Khurasan Department of Islamic Doctrine and Thought, Academy of Islamic Studies, University of Malaya, Kuala Lumpur, Malaysia Who looks at people s opinions, be they old or new, on the qualities of Allah will find that there are four sources based on extrapolation: proof of existence, interpretation, authorization, resemblance. Firstly, proof of existence. In this source, Allah has proven himself in His Book or the Sunnite of His Prophet without distortion, modification nor resemblance. It is a proof of His superiority, without resemblance to other creatures. Secondly, Interpretation: in this source it is to take what is apparently potential of Hid, rather than what is probable. This includes the true and untrue interpretation. If you want to define the true interpretation, you add probable evidence by its reliability, or by comparing it to some equal untrue evidence. All sects take it, but interpretation differs from one to another. There 56 Issue (3)-( July-December 2015)

8 are those who see evidence like resemblance. For instance, Ashaairs interpretation differs from that of Mo tazila, and the latter s differs from that of Jahmia and philosophers. Thirdly, authorization is considered to be referring the texts of the qualities of Allah to Him alone, without explanation. Fourthly, resemblance is considered to be hyperbolizing the qualities of some other creature to prove Allah s qualities. Thus, this research addresses the different opinions or views of the different sects on the qualities of Allah, and the ways and means of dealing with them, and the bases on which each sect has built its opinions on such qualities, pinpointing the most probable of these views. Coincidence and its Effect on Jurisprudence Dr. Kamil Sobhi Kamil Salah, Faculty Member, University of Umm Al-Qura, Mecca Coincidence is one disputed piece of evidence for the authoritative work conducted by Islamic scholars, but the probable opinion is that the majority of Islamic scholars consider it an authoritative work. However, Coincidence is crucial only when there is a need for inference and when there is no obvious text on a particular matter/topic that needs to be researched for a jurisprudential judgment. Therefore, The researcher has pinpointed in this research some of the jurisprudential applications which are based on the difference between Islamic scholars on this concept, in addition to the fact that Coincidence has its important jurisprudential principles. Undoubtedly, investigating this topic empirically reveals the extent to which the sub-judgments are connected to their foundations. The researcher also pinpoints the approach of great Imams and how 57 Issue (3)-( July-December 2015)

9 they base their jurisprudential judgments on such principles in the Fatwas issued from and about them. Idols of Tribal Unions in Ancient Yemen (Ta lub Ryaam: a Model) Prof. Munir Abduljalil Alariqi A thorough study and investigation leads to the fact that what is meant by Ta lub Ryaam is the Moon, simply because it has replaced the Idol Sam which also means the Moon. Its name has been changed because of the high status Sam i Tribal Unions enjoyed, who sanctified it, hence, worshiping it. In fact, this was like a tribal and political convention. In that every political or social faction intended to be somehow different in excellence and show its local independence from others, giving a distinguished name to its Idol, which is also completely distinct from those of other factions, though having the same nature. In fact, the existence of such Idols as Ta lub Ryaam was not confined to a particular period of time of religious evolution in Ancient Yemen. But rather, it took a considerable period starting from the 2nd Century B.C. to the 4th Century A.D. Further, it was also possible that more than one Idol existed at the same time, each of which belonged to some other different Tribal Union(s), as in the case of Ta lub Ryaam and Thi Samawaai. In addition to that, two political and economic factors are considered the influential factors in the prominence of these Idols, and the high status they enjoyed. This is actually represented by the role of the tribal or political Union, in line with the civilized development of Ancient Yemen. However, the religious factor was not so influential compared to the other factors. Its influence was limited to promoting the rise of the official Idols of the ancient Yemeni kingdoms such as El Magh, 58 Issue (3)-( July-December 2015)

10 Wod, Seen and Aam, whose worship was imposed on some Tribal Unions that enjoyed less statuses, either political or economic. There is also time disparity between the worship of Idols of tribal Unions, either in terms of the beginning of sanctification or the end of worship. Given this, it seems that Ta lub Ryaam was one of the Ancient Idols of the late Tribal Unions, that appeared centuries prior to A.D. compared to Thi Samawaai whose sanctification started before Ta lub Ryaam. This is actually ascribed to the difference of the nature of the status of the two factions that worship both of them. In fact, the similarity of rituals and religious rites that were held for Ta lub Ryaam- in particular and other Idols of other Tribal Unions in general- with those held for official Idols- that were sanctified by the Big Kingdoms- confirms the global nature of these Idols, and that the difference of names of these tribal and political Unions is just an attempt for prompting the political and local independence of these factions. National Culture: Conceptual Problems and Prospects Dr. Naji Ali AlSana i, Assist. Prof. of Islamic Thought, College of Education, Nadira, Ibb University This research aims at analyzing the concept of culture and cultural identity and its problems employing the Socioanthropological approach. The research also depicts the internal and external challenges encountered by the concept of National Culture, and how they limit its effectiveness in cultivating the national awareness among the generations of how much important Homelands are, and how they can protect them, and effectively contribute in their 59 Issue (3)-( July-December 2015)

11 prosperity and bright future, in the light of the global and regional changes that beset the Arab and Islamic worlds and threatens their political, social and cultural existence. Doing so, the researcher seeks a methodological approach that is capable of overcoming these challenges, promoting the national cultural on both theoretical and practical levels. The researcher also seeks to provide and develop some proposals that could help face such challenges, in the light of the results, findings and conclusions the research has come up with. Responsibility: Individual Concept and Social Nature An Islamic perspective Dr. Ahmed Rizq Rizq Alsurmi, Prof. of Islamic Culture In this research, the researcher follows the inductive analytical approach. He tries to explain the concept of responsibility as one having philosophical, moral and legitimate dimensions, on the one hand, and as having individual, human and social importance, on the other hand. The previous studies, be they religious, philosophical, intellectual and moral, includes a number of moral values, both as individual and social, in all the eras of human civilization, beginning with Buddhism, Greek, Torah and ancient religious books and philosophies, followed by the Holy Qur an, the book of the philosophy of Islam and ending with the modern Western philosophies, resulting in descriptive laws and relevant legislations in general, and those relating to responsibility in particular. 60 Issue (3)-( July-December 2015)