الإسلام

Linguistic knowledge is an essential tool in establishing and developing Shari’ ah sciences. Since linguistic bases are still current in these sciences, it is expected that creation of a special linguistic branch for Shari’ ah linguistic methodology and topics will lead to further development in Shari’ ah sciences. This paper examines this idea and aims at presenting certain suggestions in creating a linguistic branch that takes Shari’ ah studies as field of application and looks into developing linguistic questions in Shari’ ah sciences. and theoretical linguistic bases in extraction and application of rules The paper discussed the need to establish this specialization, its features description, branches, topics and methods of implementing an academic course for this science.

Through the present research, which is concerned with some concepts of the Islamic Culture, I’ve tried to assert the significance of the Islamic Culture in establishing the Islamic character whether at the individual or the Ummah level. This paper is divided into five chapters, introduction and a conclusion. The introduction presents a. the necessity of immunizing the Muslim through offering him the maximum possible of original Islamic Culture; b. the importance and the need to studying Culture. The first chapter focuses on a. the concept of culture, the importance of culture for the individual, the society and education; any nation or Ummah without culture is a nation with no identity; c. the best way for preserving a nation’s culture is through education; d. the relationship between culture and education is that of influence and effect; e. the objectives of the Islamic culture that all concentrate upon bringing up the Muslim’s intellectual level concerning understanding and applying his religion. The second chapter presents the rise of Culture as a science, the early writings on Culture, its scope and rank among other sciences. The third chapter discusses the characteristics and advantages of the Islamic Culture as godly, humane and universal culture. This in addition to its being balanced, stable and comprehensive. The fourth chapter focuses on three foundations for the Islamic Culture: a. the sources of the Islamic Culture, i.e. Quran, Sunnah and Islamic heritage, b. establishing religious continence (restraint) within the selves. c. the universality and the da’wa of time Islamic Culture. The fifth chapter focuses on time relationship between culture, civilization and science from an Islamic point of view. This chapter is concluded with an important point, i.e. the roots of civilization according to the Islamic conception. The conclusion reasserts the importance of studying and acquiring the Islamic Culture.

Tie existence of Allah is a matter that is obvious, and the evidences for it are seen in every moving and inert object. It is a fact that has been inherently ingrained in mankind. However, certain groups that wrongfully and deceitfully claim adherence to Islam, delved into this matter with their sick minds and perverted logic, all the while following pagan Greek philosophers. They presumed that Allah does not have any attributes, or actions, or creation, of control, or rights, but rather He is the Primary Cause whose use has now ceased and whose role is no longer needed. So it is as if they have abandoned Him to the furthest parts of their minds and intellects (And indeed Allah is exalted over what they say!) It is possible to divide them into three categories, based on the particular methodology that they claim to follow: 1) The Pure Philosophers. Their belief- in summary - is that which has been stated above (except for al-Kindi, who stated that Allah is the One who has created the world out of nothing). 2) Tie Esoterics (Batinees). They added on to the previous belief the ‘denial of the opposite’, so they claimed that He is non-existent, and not non-existent, and He is not described with Attributes, and not nondescribed with Attributes. 3) Tie Soofi Philosophers. They held the same belief as the pure philosophers, but added to it the claim of wahdat a/-wujood (that everything in existence is the essence of Allah), and this claim is part of what some of the Greek philosophers claimed. I have shown the falsity of all these claims from two perspectives: I) from a logical perspective I have shown that they are amongst the most misguided people in their logic and intellect, even though they claim that the mind is the primary source of guidance, and they do not give any weight to any other source; II) from the perspective of the Sharee’ah: I have proven that their claim; contradict the religion of Islam in totality. So their beliefs are neither intelligent nor religious. And May Allah shower His Mercy upon our Prophet Muhammad and his followers.

Also this research showed that taking the present of different species of the creation as standard of measuring the absentee, is an incorrect measurement. So, how can it be legally correct to take the creation as standard of measuring the creation? Consequently is every one knows different kinds of the unknown, understands them, studies some of them and studies their means of concept, he will be protected against hesitation of interrupters, perversity of disnoucers and extravagance of doubters . Then the person can precede the virtuous approach of ancestors to affirm that affirmed by revelation versions without comparing and to disproof that was disproved without deactivation, as we believe in the Koranic verse: (ليس آمثله شيء وهو السميع البصير) Glory to Allah, who is never be similar to any body or anything, but he possesses the attributes of hearing and seeing. This research has been written about the above mentioned concept, if God wills hearts be guided, standards of the Unseen be revealed, sorrows be removed and we believe that God achieve our aim and guide us to the virtuous way.

This research comprises an introduction, it definition of content, a definition of divine fate both linguistically and technically, the essence of content and people’s views regarding content, and whether content is maqaam مقام or haal حال It can he said that maqaam may occur out of reason and without reason. And in both cases Allah is I Is who founds (create) these rnaqaamat .مقامات As regards haul, it legitimately is base on behaving in terms of commands of Allah and His Messenger and avoiding what Allah and his Messenger prohibited . The illegitimacy of haal arises front one’s reputation, objection and nonresigning to Allah’s will. Then the relation between content and trusting Allah has been clarified. Trusting Allah and resigning to His will precede the doomed divine fate and this is the fruit. Other points are included, such as urging and exhorting people to be content with the divine fate, content and the working of reason, sonic misconceptions and argumentative. views over them, the rank and grace of content and the types of divinefate. And these are as follows: —Religious divine fate: its significance, exhortation and the juristic rule of being submissive to it (content with it). -The cosmic divine fate: its significance arid types, and these are as follows: a) That winch is in accordance with man’s liking, will and content and the juristic rule underlying being content with it. B) That which is against man’s will, liking and which is obligatory and this type is further classified into two types: 1. One in which man has choice and ability and will to resist with whatever means and juristic rule being with it. 2. One which h obligatory and irresistible and the juristic rule behind being content with it. This is followed by the juristic rule of being content with disasters, views of scholars, their proofs combined with the weighty ones (views). -The divine fate which is doomed. by the Lord and man has the choice. hut Allah is not pleased with and deeply hates. Man’s content with committing sins and the juristic rule underlying that. The research also deals with what is against content, such the objection to the juristic divine fate doomed by Allah, negligence of trusting Allah, discontent with what is doomed by Allah. grief over the past events, crying, irresistible desire to die due to disasters and crises, being reluctant to the sustenance and impatience in times of crises and disasters. This is followed by Sufist school of thought regarding content with divine fate, the reasons behind their straying from the path of Allah; their ranks of content and debating them. Conclusion including the main results and a list of references and materials.