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This paper aims to study a group of complicated articles in the principles of Islamic jurisprudence that Taqi al-Din Ibn Taymiyyah dealt with and directed, after reviewing his work thoroughly, the selection fell on four articles, which are: Al-Samaniyah’s article on limiting the perceptions of knowledge to the senses, the article of the majority of the scholars of the principles of Islamic Jurisprudence on the scarcity of the overall memorized text, the article of Al-Shāfiʿī and Ahmad regarding the negation of abrogation of the Qur’an for the Sunnah, And Al-ʿAnbari’s article on correcting every Mujtahid (the one giving an independent reasoning). The paper dealt in each article with three issues: its origin, the point of its complication, and Ibn Taymiyyah’s treatment of it. In studying the articles presented, the researcher adopted the critical analytical approach. This paper concluded that: the distinction of al-Taimi’s work due to the wide reading of articles, and a thorough critic in dealing with the articles at the level of authenticating, reviewing and directing, addressing the complicated issues that the scholars are less exposed to, with the investigation of Ibn Taymiyyah's directives to these articles. The study recommended careful reviewing of articles in this field, investigating their issues, and treating them according to the correct approach, giving observations and correcting them according to contemporary studies, and urging for extensive writing in this field according to Ibn Taymiyyah and other critics of the scholars of this discipline. [ABSTRACT FROM AUTHOR]

Judgment of consensus denial is a critical fundamentalist research. " Who denied the consensus is nonbeliever" is a phrase widespread between scholars and jurists where is the one who agreed, others were opposed, others elaborated on it, and there were who hesitated and worried. For that concern, this research paper studies the judgment of consensus denial to obtain a result . The research paper presents a brief introduction, outlining the meaning of the consensus, its authenticity, and whether it was indicative or subjunctive connotation. In addition, it presents the elements of consensus, conditions, sections, and types. The paper displays the judgment of consensus denial whether the denial is based on its authenticity or judgment and whether that consensus is indicative or subjunctive. It displays the sayings of the fundamentalists of the four religious’ schools of Islamic jurisprudence in this, as well as with the examples thereof . The research concluded that consensus is either indicative or subjunctive. The subjunctive consensus, there is hardly one who rejected its denier. As for indicative consensus was vary, there was a consensus that it is a necessity, and those who denied the consensus are nonbelievers for most of the fundamentalists for its consecutiveness. Most of the disagreement is focused on this type. The opinion of a group of fundamentalists, such as al-Amidi, Ibn al-Hajib, Al-Juwayni, and others. [ABSTRACT FROM AUTHOR]

This paper attempts to settle an old debate which has not yet been resolved, between rational scientific culture based on logic and an objective process that is relatively selfless on the one hand, and a faith-oriented religious culture on the other hand, and how both views impact historiography as a methodological science. Accordingly, history throughout the Islamic era has remained a fixed and traditional process, which adopts the approaches and methods of early predecessors and scholars in term of evaluating and critiquing narratives to verify the authenticity of prophetic hadiths, in the context of broader and more general contexts, which believed that history in itself is a product of a divine creation. [ABSTRACT FROM AUTHOR]

This research aims to shed light on a hidden aspect of the personality of Imam Ibn Al-Qattan, after becoming famous in the field of Hadith sciences. The aspect that I want to show in this paper is the aspect of Usul, as the research revealed Ibn al-Qattan's good knowledge of Usul al-Fiqh. The historians mentioned that he has many books in this science, perhaps the most important of which is the book: "Masayil Min 'Usul Alfiqh Lam Yadhkurha Al'usuliuwn Fi Kutubihim". This indicates that Ibn al-Qattan was not only concerned with what the scholars of Usul al-Fiqh said, but he was one of the renovators in this science. Among what we explained in this research: what is related to the total evidence considered by him in the construction of rulings, which are the Qur'an, the Sunnah, consensus, measurement, accompaniment, reclamation, and the principle of precaution... It was also clear that he did not see the authenticity of some evidence as Shariah from us, and blocking the pretext in opposition to text and more. This research has mentioned some of Ibn al-Qattan's choices in the Fundamentals of jurisprudence sub issues. [ABSTRACT FROM AUTHOR]

The paper aims at studying the importance of the poetic witness and its scientific and artistic status in various studies within various fields of knowledge, and its adoption by scholars of interpretation, speakers, linguists, grammarians, rhetoricians and critics. Their studies were filled with a lot of poetic evidence, which they adopted in their studies according to certain regulations; their purpose is to consolidate the rules of the sciences that they studied. [ABSTRACT FROM AUTHOR]

This study sheds a light on one of the common issues between hadith (narration) and jurisprudence (fiqh) sciences, which is the method used by scholars to prevent the conflict between the textual evidence (religious texts). The books of jurisprudence principles (Usul al-fiqh) and narration principles (Usul al-hadith) mention the existence of two approaches of scholars regarding this issue: Muhaddith's (narrator's) and majority of principalist's (Usuli's) approach and Hanafi's approach, and both can be traced back to their origins in the school of people of Ra'y (school of opinionists) and the school of people of hadith (school of narrationists). This paper assumes that the common method known to be used by Hanafis to resolve the conflict between texts by Naskh (Abrogation), Tarjih (Preponderance) and then Jam' (Combining) is not the correct method expressed by the scholars of this school or the school of Ahl Alra'y (opinionists) since it is a dubious order controversing the principles of that school and the texts of the school founders. It also assumes that the correct order cannot be known without studying their school's origins and order of evidence. Al-'Awnī addressed this issue as well, and he claimed that the Hanafis' approach is consistent with the approach of Muhaddithin (narrationists) upon discrepancies where they do the opposite by starting with Jam' (Combining), then Tarjih (Preponderance) if they could not resolve it, and finally Naskh (Abrogation) comes if any of the previous two approaches could not resolve these discrepancies. This study aims to critically analyse the study paper of al-'Awnī' and explain (the agreements and the disagreements between the two studies), before presenting a method that fits the statements of the Hanafī scholars in resolving the discrepancies between texts. The study agrees with what al-'Awnī' has stated aboutthe delaying the Naskh (Abrogation), but it disagrees with its statement that the Tarjih (Preponderance) succeed the Jam' (Combining) by Hanafis. Therefore, the proposed order is Tarjih (Preponderance), Jam' (Combining), and then Naskh (Abrogation), and this study explains the appropriate evidence to support this claim. [ABSTRACT FROM AUTHOR]

This article attempts to discuss on the influence of the Arabic and English in Malay. The initial influence was from Arabic evidently from the numerous loan words it took from it in addition to the Arabic scripts known as Jawi due to influx of Malay scholars who learned Arabic and religious studies in the Arab world that enable them to write the Quran in Arabic that would subsequently Islamic terms and other loan words to enter the Malay word stock. The paper follows descriptive and comparative methods to explain the extent of influence of both traditions. Among the conclusions of the paper are: Islam played a very significant role in constructing the Malay culture and this is apparent in the strong presence of its influence in Malay that is was once written in the Arabic scripts. The Western influence was seen negatively by some Islamic scholars as many considered it to be in contradiction to the Islamic teachings. This had initiated the efforts to clean up the society from this negative influence and revert to the Arabic Islamic culture that once had its strong foothold in the Malay culture. [ABSTRACT FROM AUTHOR]

This paper discusses the cultural and knowledge influence of two scholars, Abu Bakr Abd al-Qāhir and, Abu al-Qasim Mahmud ibn Umar al-Zamakhshari whose contribution is notable and profound in syntax and Semantics. For them, language is not just a group of words. Yet, for them, aesthetic of language is derived from the systemic relationship between its words as well as from semantic role of words. Therefore, their discussion of language shows that they have profound contribution in developing the study of semantic that would consequently become a very fertile area of study because of them. Subsequently, this paper finds that many scholars who came after them, who concentrated on the study semantic, had relied heavily or relatively on the contribution of al-Qāhir and al-Zamakhshari in this respective area. [ABSTRACT FROM AUTHOR]

This research is concerned with studying the phenomenon of the limitation of the methods of verbal connotations among Al mutakallimun- team of scholars of uṣul al-fiqh (Principles of Islamic jurisprudence)- down to the approach of Fakhr al-Din al-Razi. In this paper, the researcher has followed the inductive or the semi-structured approach to the madhahib (ways of act) of uṣul al-fiqh scholars, while relying on the analytical deductive approach to thoroughlyexamine the views of uṣul al-fiqh scholars in order to reveal the facts implied within these views. The aim of this study is to highlight this phenomenon and to identify the orientations of its figures by focusing on the criteria adopted in determining the proposed approaches to semantics as used by uṣul al-fiqh scholars, in an attempt to interpret this phenomenon anddefine its stages and effects within the area conflict and weighting. The study has found that Al-Ghazali was the first to present a comprehensive specification of semantics from the perspective of uṣul al-fiqh, without any restricting criteria, while Al-Razi was one of the scholars who first provided limiting criteria for verbal semantics from the perspective of uṣul al-fiqh. Theresearcher has concluded that Al-Razi’s method, through the criteria that he proposed, may be attached to deep systematic problems that prevented from benefiting from it in the section of ‘moral conflict between the connotations of meanings,’ which weakened its legislative effect in mentally understanding the captured meanings when weighting between the conflicting evidence. [ABSTRACT FROM AUTHOR]

Allah Almighty has created such men in every age for the protection of the religion of Islam whose ijtihād and da'wah deeds have always defeated the false ideologies by proving the legitimacy of Islam on firm grounds. From those blessed ones, Imām Sha'rānī and Shāh Walīullāh are eminent, intellectual, spiritual and rejuvenating personalities of their time. The main purpose of this article is to make a comparative study in the context of the views of each of the above two personalities from different angles regarding the differences in jurisprudence. This paper also aims to highlight the rational and moderate position of these personalities while making their different opinion in comparison to other scholars, so that researchers and scholars of this age may get guidance regarding how to make different opinion. It will help the researchers to take advantage of these blessed attitudes of the ancestors and play an important role in building a peaceful society. [ABSTRACT FROM AUTHOR]

The scholarship in Islamic civilization is characterized by combining the transmitted sciences and the rational ones as well as by combining the forensic sciences and the empirical ones. The Muslim scholars have embarked on all these sciences and excelled in them. Resultantly, they became able to build the land and make the history. Thus, they proved to the world that the religion of Islam is the religion of civilization, scholarship, renaissance, development and openness which has the capability to interact with all nations in a constructive manner. Similarly, in the subcontinent some scholars have emerged who combined the transmitted sciences with the rational ones, especially “sciences of Ḥadīth” and “science of medicine,” so they brought them together successfully and obtained an eminent scholarship. They stood out among all through teaching career and distinguished authorship in these fields. The paper introduces some of such scholars, highlights their prominent positions and sheds light over their work and contribution. The author adopted two approaches; namely, the inductive approach for tracing and collecting information regarding the scholars of Ḥadīth in the books siyar and rijāl; and the descriptive approach for analyzing their works in the fields of Ḥadīth and Medicine. [ABSTRACT FROM AUTHOR]

This study investigates the Scientific relationships between Hadhramout and Dhofar in the 6th and 7th CC. It aims at documenting these relationships history and the mutual influence in thought and science between these two areas in order to prove that the respective cultural relationships were strong. This paper is divided into five sections: Section (1) is a short note on the political and knowledge aspects in Hadhramout and Dhofar at that period of time. Section (2) shows that travel was the main medium of knowledge communication among Islamic countries. Section (3) display the reasons and motives of the mutual travel between Hadhramout and Dhofar. Section (4) talks about the scholars who traveled from Hadhramout to Dhofar and their influence. Section (5) similarly, talks about the scholars who traveled from Dhofar to Hadhramout and their works. The conclusion contains the most important results of this research. [ABSTRACT FROM AUTHOR]

The Salafī school of juristic and legal thought is considered one of the major schools after the Hanafi school in the Indian subcontinent. Shaykh Sadīq Hasan Khan al-Qannujī (d. 1307A.H./1890A.C.), Shaykh Sayyed Muhammad Nazīr Husīn, known by "Shaykh al-kul" (d 1320/1952) and Shaykh Abū al-Wafa Thana,llah Amratsarī, the author of Tafsīr Thanaī (d. 1367/1947) are among the famous scholars of the Salafi school in India. This paper compares between the Salafi schools in India and Arab Peninsular in three branch issues namely amīn bi-al-jahr, raf'al-yadayn and taqlīd. The research methods are the textual analysis and the comparison between the juristic schools. Its results indicate that there are differences among the Salafi schools in India and Arab Peninsular in the issues focused in this paper. [ABSTRACT FROM AUTHOR]

Ihtijāj (''the deduction of supporting arguments from tafsīr'') is, as it were, a hybrid product, the ancestral roots of which may be traced to various disciplines and genres. However, historians of ihtijāj have not yet taken into serious account works on exegesis in their studies, a strange oversight given that books on exegesis provided a fertile source for scholars writing on ihtijāj. This paper will, therefore, examine in some detail those aspects of tafsīr that are significant to ihtijāj. It will particularly look at works of exegesis which show clear interest in Qur'anic readings and interest in defending these readings. Owing to the sheer quantity of tafsīr literature, our examination will focus on five of the most important books in the field: al-Ṭabarī's Jāmiʿ al-bayān, al-Zamakhsharī's al-Kashshāf, al-Rāzī's al-Tafsīr al-kabīr, Abū Ḥayyān's al-Baḥr al-muḥīṭ and al-Samīn al-Ḥalabī's al-Durr al-maṣūn. We shall also briefly refer to other works in the field where necessary, but these five scholars, who each evolved independent approaches of interpretation and belonged to different schools of grammar, it will be found, give a clear and comprehensive picture of the contribution that Qur'anic exegesis has made to ihtijāj scholarship. [ABSTRACT FROM AUTHOR]