’کلالہ‘ کی تعریف اور احکام: عصرِ حاضر کی بعض جدید آراء کا تحقیقی مطالعہ

Although Islamic law was not the first religion law to establish divorce and its regulation, the observer will discover that Islamic law is the first Islamic law to have a system that ensures each spouse's rights. When taking this step, it retains and maintains their dignity, and the spouses sense the general interest in them, and that divorce in this instance is the beginning of a new life, not the end of hope in life. Similarly, Islamic law did not use divorce to manipulate the sanctity of marriage and the overall instability of married life, but it did govern everything linked to divorce, whether on the side of the husband or the woman. The study's problem becomes clear in the rise in divorce cases and rates in modern times, particularly in recent years, in a way that was not previously recognized, and in a way that raises concerns about the stability and composition of the family, particularly that divorce has undesirable consequences and negative effects on the individual and social levels, On the one hand, there is the husband or wife, or the children, or the community, and on the other hand, there is the community. Therefore, this study aims to clarify and clarify the reality of Islamic law for the phenomenon of divorce in the Holy Qur’an, through Qur’anic controls followed by Islam’s keenness to adhere to them, for the sake of family stability, and preserving the Muslim family from the factors of collapse, especially in the presence of many reasons in societies in our time that facilitate its occurrence. As a result, the purpose of this research is to clarify and explain the reality of Islamic law for the phenomenon of divorce in the Holy Qur'an, through Qur'anic controls followed by Islam's eagerness to adhere to them, for the purpose of family stability and protecting the Muslim family against forces of collapse, particularly in light of the many circumstances in today's society that encourage its occurrence. This study is based on employing the inductive method, in collecting scientific material through the Qur’anic verses, and then using the analytical method in order to clarify and clarify this issue and to clarify the reality of Islamic law for this phenomenon. This research is focusing on utilizing the inductive approach to acquire scientific information from Qur'anic verses, and then using the analytical approach to clarify and explain this problem, as well as the reality of Islamic law in relation to this phenomenon. The study reached many results that the researcher sought to extract from what he presented in the methodology of his scientific subject in explaining the interest of Islamic law in the family. The study yielded several findings that the researcher hoped to derive from what he gave in his scientific subject's technique in describing the interest of Islamic law in the family. The issue of divorce is one of the costs and legal rulings that appear in this case, the manifestations of justice and facilitation in the religious texts that clarify the provisions of divorce in Islam, and thus clarify the comprehensiveness of Islam and its realism for the issue of divorce with what is commensurate with logic and reality, which in fact considers the realities of the husband and wife, as well as children and parents following This is done without bias or unfairness to any of these factors.

The purpose of this article is to examine the formulation of guidelines for judges in The Holy Qur’ān presented by Ustādh Adi Hidayat. The Holy Qur’ān, which acts as a hudān for Muslims, needs to be revealed because it contains a lot of guidance in living life, especially for judges who have a big responsibility in deciding a case. The method of research is qualitative with content analysis, the primary data sources is in the form of videos on the YouTube channel 'Adi Hidayat Official'. The secondary data comes from several scientific literatures such as books, articles, and journals with similar themes. This study concludes that there are at least several words of judge juxtaposed with the name of Allah in The Holy Qur’ān which according to Ustādh Adi Hidayat can be derived as guidelines for judges in carrying out their duties, they are: the word Hakīm with ‘Azīz which refers to closeness to Allah, Hakīm with 'Alīm which is related to knowledge, Hakīm with Hamīd which is related to ethics and morals, Hakīm with Wāsi’an which is related to breadth of view, Hakīm with Khabīr which is related to accuracy, and Hakīm with Tawwābun which is related to guidance on the right path. The accumulation of several impressions of this verse will culminate in the creation of wisdom. So that the instructions that Allah revealed in The Holy Qur’ān if carried out optimally will bring a judge in an honorable position before Allah and His creatures.

Inheritance law is a very important element in the teachings of Judaism, Christianity and Islam, through which a unique system of wealth distribution is created and the society is saved from falling into disarray. However, the books of the first two religions have been distorted with the passage of time. In addition, these religions do not provide details of the law of inheritance, but some of the doctrinal rules appear in the Old and New Testaments. In Islam, however, this law is contained in great detail in the Holy Qur'an. In this paper, the divine injunctions regarding Judaism, Christianity, and Islamic inheritance law have been analyzed through their religious books, as well as the importance of “Ulul Arhaam” (Blood Relatives) and their rights to inheritance in these religions are discussed

<h1>Dr. Muhammad Hamidullah was a prolific author whose imposing life in the field of writing was characteristically distinguished from other personalities and who devoted his life to religious and academic works and inspired many scholars for serving the cause of Islam. In modern times, it is also surprising enough for every scholar who observes the circumstances in which Dr. Hamidullah lived on one hand and the large number of valuable works produced by him about different subjects on the other hand with high academic standards. He has almost covered the whole range of Islamic studies in his writings and tried to explore true picture of Islam and its fundamental sciences. Although the dimensions of his works spread over all these spheres- theology, the holy Qur'an, Hadith, Fiqh, Islamic History and culture, ethics, politics, economics but hadith, Fiqh, Sirah and Islamic History were his favorite subjects. His contributions to these subjects were universally recognized in academic circles from the point of richness of material and high standard of research. In this research paper, an attempt is made to illustrate the life of Dr. Muhammad Hamidullah in a brief manner on one hand and an analysis of his major works on <em>Sirah </em>has been discussed on the other hand.</h1>

Warfare is just as bad as could be considered, but despite this fact, wars have been fought and shall continue in the future as well. War is an intense armed conflict between states and paramilitary groups characterized by the presence of violence, aggression, and destruction of life and property using military tactics. Even in such circumstances, the Islamic law as well as international law has described some fundamental rules, which shall be followed by the warring parties. This portion of law is known as the jus in bello, while the portion of the legal rules talking about the legitimacy of warfare is known as the jus ad bellum. The conduct of war is differently explained by Islamic law and the International Humanitarian Law. International Humanitarian Law can be defined as the body of laws governing the conduct of states during an armed conflict. The guiding principles of IHL arise from the need of placing limits on the conduct of warfare to diminish its damages. Whereas the Islamic law of war has been derived by the Muslim Jurists through the primary sources, the Holy Qur’an and Prophet Muhammad saw Sunnah. Secondary sources include early Islamic precedents, consensus between the jurists (Ijma), jurists’ rulings through analogy, and public interest (Al-Dawoody, 2017). Keywords: Conduct of Warfare, Jus in Bello, Jus ad Bellum, Islamic Law, International Law

Abstak The legal system of Saudi Arabia is based on Sharia , derived from the Qu'ran , the Sunnah and also include Islamic scholarly consensus . Its interpretation by judges is influenced by the medieval texts of the literalist Hanbali school of Islamic jurisprudence . Laws relating to marriage, divorce, children and inheritance are not codified and fall within the general jurisdiction of the Sharia courts. Polygamy is permitted for men but is limited to four wives at any one time. There is no minimum age for marriage in Saudi Arabia and with regard to the law of inheritance, the Quran specifies that fixed portions of the deceased's estate must be left to the so-called Quranic heirs .

Despite the recent advocacy of the idea of development, the follower of the alphabets of Islamic law discovers the basis of this idea about fourteen centuries ago, starting from its texts and general controls mentioned in the Holy Qur’an and the Sunnah of the Prophet from this standpoint, this study comes to shows and investigate the idea of development that Islamic law commands us in the field of environment. In addition to clarifying everything related to the provisions legislated by the Iraqi legislature in the field of environmental protection, which is one of the recent topics in the field of legal studies. The positive result that cannot be overlooked, the issuance of many laws concerned with protecting and preserving the environment which was the most important of them, and induced that, the Iraqi legislator issued Law No. (37) For the year (2008) regarding environmental protection and he also issued Law No. (27) for the year 2009, according to which he clarified how Protecting the environment, on the one hand, and with regard to Islamic legislation, prevented man from spoiling the environment by polluting it or attacking its components, in addition to urging it to the necessity of reconstructing and preserving it. This means that the environment has been taken care of by Islamic law for more than fourteen centuries so it considered protecting the environment one of the duties that were imposed on the taxpayers, which reflects one of the aspects of its legislative miracle

This paper examines the thought of Murtada Mutahhari (1920-1980) on the issue of women in Islam or more specifically in the Quran. Mutahhari is a shi’i thinker and philosopher who is known as one of the influential figures in forming the Islamic Republic of Iran. Therefore, examining his thought is important in defining and evaluating women’s position in post-revolutionary Iran. Emphasizing that the standpoint of the Quran on women’s creation makes it clear that woman is neither inferior to man in her creation nor created from man or for man, Mutahhari relates the different Islamic laws and rights for men and women to different physical and psychological qualifications that have been assigned to them by nature. Nature has done this, in Mutahhari’s view, in order to provide humanity with a solid family foundation. However, in regard to women’s position in the society he believes that in Islamic perspective man and woman are regarded as both equal and similar whereas in the family they are equal but not similar.

Islamic law and the Islamic religion recommended that children have some rights towards fathers and mothers, including what is material and what is moral, and alimony is considered one of the most important financial rights obligatory for children, especially in cases of disability, old age, and lack of their own income, and the states themselves encouraged senior employees and the elderly to provide them All social, health and recreational care, in addition to guaranteeing these rights through the articles of the constitution and law in all Arab countries. The research includes the State of Kuwait, Iraq, and the United Arab Emirates. The researcher concluded that the Holy Qur’an and the Sunnah of the Prophet emphasized the moral care of parents, and the researcher also concluded that the articles of the Iraqi law did not do justice to the rights of parents in the fullest way, while the articles of law for both Kuwait and the UAE specified the rights accurately and without ambiguity.

This study aimed to identify the balance between evidence and punishment in the legal limits by defining the concept of legal penalties, legal limits and means of proof for border crimes, each separately, and whether the goal is to inflict punishment on the offender? Or are there other intentional things? The researcher used both the inductive method and the analytical method, attributing verses to their surahs from the Holy Qur’an and extracting hadiths from their sources

The Holy Qur’an has recently gained recognition in the field of speech-processing research. It is the central book of Islam, from which Muslims derive their religious teachings. The Qur’an is the primary source and highest authority for all Islamic beliefs and legislation. It is also one of the most widely memorized and recited texts around the world. Listening to and reciting the Qur’an is one of the most important daily practices for Muslims. In this study, we propose a deep learning model using convolutional neural networks (CNNs) and a dataset consisting of seven well-known reciters. We utilize mel frequency cepstral coefficients (MFCCs) to extract and evaluate information from audio sources. We compare our proposed model to different deep learning and machine learning methodologies. Our proposed model outperformed the competing models with an accuracy of 99.66%, compared to the support vector machine’s accuracy of 99%.

This paper explores how Abdullah Yusuf Ali interpreted the Jews in his tafseer book; The Holy Qur’an: Text, Translation and Commentary. His interpretation becomes worth to discuss due to his profile as a Moslem officer of Great Britain which politically supported the contemporary Jews in Israel. Additionally, Yusuf Ali was the big fan of the concept of inter-faith dialogue. On the other hand, he was so proud of being a Moslem so that he wrote an English translation and commentary of the Koran in order international society can understand Islam well. This paper is going to show how Yusuf Ali put himself as a Moslem and at the same time, a Britain officer, (and also admirer) who also lived in non-Moslem milieus. The discussion will explore two parts. The first one is the diction(s) used by Yusuf Ali to interpret the Jews verses, while the second is the contemporary contextualization on his interpretation on Jews verses into nowadays life. Using library research method through primary and secondary references combined with a hermeneutical approach, this paper comes to the following conclusion. First, there found five dictions to mention the Jews at the Jews verses, which are Jews, those who followed the Jewish law, those that stand on Judaism, those who follow the spirit of Moses and those who follow the Jewish scripture. Second, by the diverse diction, Yusuf Ali implied that The Jews is all about the spirit and physical action of individual instead of religious institution or affiliation.

This research aims to demonstrate the great importance of the evidence of sadd al-zarai’ (avoid doing destructions), and its application to some contemporary social models. This research employs the inductive and analytical approach. The research contained an introduction, three sections and a conclusion. The first and second sections talked about the concept of sadd al-zarai’, indicating the definition, the pillars, the conditions and the parts. The third section was applied to some social models and the extent to which the controls were achieved to sadd al-zarai’ in them, and began by mentioning applied models from the Qur’an, the Sunnah, and the contemporary reality which included three models: Hajj and Umrah in light of the spread of the Corona virus (Covid 19 -), Qat in Yemen, and the Prophet’s birthday. This article found that sadd al-zarai’ is a legitimate argument based on the Holy Qur’an, the Prophet’s Sunnah and the work of the Companions. Also, that sadd al-zarai’ is complementary to maslahah mursalah, through which the tolerance of Islamic law, its expansion and validity for every time and place is confirmed by: bringing interests and multiplying them, preventing and minimizing destructions, and showing its great impact in containing jurisprudential developments and emerging issues in various fields, especially social field, through the diversity of sources of ijtihad and deduction.

An Ijtihad is Not Annulled by a Like Ijtihad

This research aims to study the custom of the Mingkabau community in West Sumatra in the matter of distributing financial rights, and to clarify the position of Sharia concerning their circulation comparable to social traditions and norms. Astonishingly enough, this Sumatran society has unique habits in that it allocates the division of rights to take place among females absolutely and excludes males. That is because it is common among Muslims that males deprive females of their right to inherit, but that males are deprived of inheritance, this is what we did not expect. The research relied on the inductive approach to extrapolate and study the inheritance system in Islam according to what was mentioned in the Holy Qur’an and the Sunnah of the Prophet, as well as the custom of the Mingkabau community in West Sumatra by referring to the writings of scholars specialized in that and their interpretations, and it relies on the analytical method by analyzing the position of Sharia for this application. The study reached several results, the most important of which are: that the Mingkabo community adhered to a certain matriarchal system; Children and grandchildren carry their lineage to the mother in social life, considering the genetic and legal documentation of their fathers. On the other hand, the system of inheritance according to the custom of the Mingkabo society is of two types: the first: high inheritance; This type of inheritance does not contradict Islamic law, but rather has a basis in religion, because the reality of this inheritance is like a waqf. The second type: low inheritance; There is no disagreement among Islamic scholars regarding this type, because its distribution adheres to the provisions of Islamic legal inheritance.