الفقه، التصوف

The paper is concerned with extracting scattered narration from the encyclopedic work of ibn Asaker (d. 571 A.H.), The History of Damascus. According to Ibn Asaker these narration is attributed to Moharnrnad Ibn A’th al-Damaski (d. 233 A.H.), who wrote a nonextant book called ALSoua/ 1, (Summer and Winter Campaigns on Byzantine and Armenia). The scattered stories have been collected, matched with each other and historically arranged in order to form a coherent work. It is also introduced with a study about the missing book. The important of this study lies in its attempt to reconstruct the original work, which is still missing, especially when literatures about these kind of Muslim campaigns are rare. Moreover, these narrations are unmatched in the other sources, since they contain detailed stories and depend on eyewitness accounts close to the events.

The scholars are of two thoughts (or opinions) in respect of the termination or abolishing of Ablution in the discussion. The first thought is that after consuming the meat of camel, terminate the ablution and it is the of “Zaharia and this ruling is valid in Hambalia school of thought and Imam Shafi favour it in his old ruling. Malaki scholars also adapted this ruling such as. Jbn Arabi and some scholars of Shafi thoughts as, Ibn khuzaima, Abu Saur, Ibn A1-Munzir, Baihakhi and AlNauvi. The second thought of scholars narrated that after the consumption of camel meat, the ablution remain valid. This thoughts were favour by most of the scholars of different thought of schools such as, Hanafia, Malikia, and Shafia school of thoughts, and it is the righteous way of ruling in their religion. Zadia also favour it. After the carefully studying the different opinions and their discussions of different scholars of different school of thoughts, the investigator come with the final conclusion that after consuming the camel meat the ablution is terminated and it correct in most of the scholars ruling.

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.