Collage of Islamic Sciences Magazine

ABSTRACT
Our Islamic nation has a firmly established cultural heritage ,and despite the dullness ,discontinuity , and deterioration that came across it journey , it remained a vital trend Islamic in the sentiment and mentality of the nation .
Islamic message has came from the very beginning carrying monotheist religious spiritual doctrine .
The first trend of the political thinking was a political religious trend which evidently relied and crystallized through the Noble Quran and the honorable sunnah of the prophet .
Abu- Al- Hasan AL – Mawardi( 364-450) has contributed in building this trend and gaining its prosperous culture . He lived in tow big cultural cities , Basrah , Baghdad , gaining the patronage of the Abbasid Caliph AL- Qadir Billah (381 – 422 A.H.)
The ideological and political conflict at that period affected AL – Award pattern of thinking alongside with his jurisprudent opinions . the various forms of fighting to get power has led him to process and deal with the political issues .
Moreover , he was well – known for the abundance of authorship and ample productivity in various scientific fields , especially the religious, linguistic , literary , political and social ones .
The research tackles the subject in three section : the first is about AL – Mawardi biography and his books , the second tackles his thought and the third investigates some of his political thought . Finally comes the conclusion.

This research manifested the Fiqh opinions to the dignified companion Abi-Imama Asa'ad bin Sahel Bin Haneef() died 100 Hijrah. Because of the strength of these opinions, and because of being came from a companion. In addition to the evidence indicated in this research that the Abi Imama is a companion according to the most clear sayings the most important issues which the research discuss are:
1. Recitation in funeral prayer
2. No. of Tasleem in funeral prayer
3. Quorum condition in cultivars and fruits
4. Alms giving by bad money
5. Sacrifice time.
6. The deceased Nafaqa for the pregnant widow.
Our last appears are Thanks for Allah Al mighty God.

This study deals with da'wa through adopting invitation and intimidation in Holy Quran. It starts with introducing and reviewing invitation and intimidation both linguistically and
terminologically. The study then goes on dealing with some of the important means of invitation and intimidation like
invitation for righteousness, forgiveness, relatives loyalty,
tolerance, patience, repentance and paradise and intimidation from envy, avarice, injustice, arrogance, lying, backbiting, usury and hell.

The current study deals with a semantic analysis of a conversation took place between two men; the first man is from Greater Syria, and the other is Alhasan, the son of Ali the son of Abutalib, may Almighty Allah be pleased with him. The study does not only reveal the personalities of the two men through the semantic analysis of the utterances, but also through the semantic analysis of the meaning of the three articles of conjunctions that are used in the text (the conversation), and they are: waw, Fa'a and Aw-lit or- through which we find that the first personality is a hastening one, while the second personality, the Alhasan, the son of Ali the son of Abutalib's one may Almighty Allah be pleased with him is a clever one, and characterized with discretion and deliberateness.

The prophetic Hadith is an at most magnificent literary genre with respect to its beautiful utterances, diversity of expressions, different figures of speech and varied textnnes as far as the presenting of subject matter is concerned; particularly those related to the Day of Resurrection, viz, the Recompense and punishment (the Paradise and the Hell). Hence, the topic is chosen to scrutinize the aesthetics of describing those places by a contrastive stylistic study in accordance with the noble prophetic hadith in the authentic books of Hadith. Namely, AL – Bukari and Muslim, AL – Turimitn's Sunnas and the Sciences of Islamic traditions of Imam Ahmed.
The paper includes an introduction and three sections. The introduction contains two themes: the first theme is devoted to identifying the concepts of the paper's terms under discussion, principally. Aesthetics expressiveness and stylistics. Whereas, the second one is attempted to determining the topics of the paper, viz, the paradise, the Hell and the noble prophetic Hadith, to set up the framework that evaluates the study.
Section one is intended to investigate (the semantic level) in terms of studying the significance of the schematic fignnees of speech, namely, simile, metaphor, metonymy and studying the magnificent value of tropes, viz, opposition, antitheses and analogy. Section tow, on the other hand, is dedicated to investigate the syntactic level in the sense of the structure of verbs, mainly, tense and levels. It also studying the syntactic structure of the generative and transformational sentences of the nominal and verbal groups. Lastly, section three revolves around discussing the phonological level with respect to the recurring, polysyndetic construction of letters and words respectively.

To talk about education and social change and the relationship between them is not new talk It is a modern divine messages and transformative movements and civilizations as a whole,
We are today more than ever, need to consolidate these rogue, Education is a cornerstone in the formation of even up to the individual him up from the cumulative educational aspects and the various educational inputs as much as the individual's personality is made up,

Since that education aimed at the individual to re-shape and composition intellectually practically is the direction that you want and then rushes to help this individual with others in the industry and a new reality affect positively or negatively in the community and its future directions


Because change begins at the world of ideas man so the process of educational change is through the establishment of positive constructive ideas, and the more deepened the educational and took root as created a new culture in the community paid to the events of the desired change.

Therefore, this research consists of two sections, first section contains the methodological framework of the research while the second section includes the role of education in social change.

Designed this research to identify the problematic relationship of reason and transport when al-Ghazali and Ibn Rushd in terms of Tratibip the relationship between the mind and transport, and the Department of the limits of their respective fields of knowledge, and reveals the episode illustrated, including the possibility of reform of the mind, in order to build knowledge on the basis of legitimacy and the mentality of a logical sound to allow exchange roles and arranged according to fixed laws.
The reasons which led us to look into this problem are:
1- Not convinced Bastdalalat some theorists thought the Arab-Muslim, who raised him valuable philosophical, intellectual creativity, and painted a picture of this thought does not leave the role of the student Impersonator not renewed.
2- and found the talk Averroes-Ghazali, a model of rationality may not come out of the context of reconciling faith and reason, which has rekindled speculation about al-Ghazali in his responses to al-Farabi, Ibn Sina, with variation in the value of Substances of this debate and its origins and philosophical approach in dealing with texts and understand them.
3-re-read the order of the relationship between the mind and transport of Al-Ghazali and Ibn Rushd, as too hard on the sloppy and non-Almtthbt Almchaeih from the borders of philosophy, that easily stands on core issues easily, and distinguish between the arguments and evidence of mental metastasis. It is also difficult to detect the positive relationship that ties.
We also want to bridge the gap of studies related to speech Alrushdi Ghazali, on the bilateral and transport the mind, which is hoping to draw her horizons in contemporary thought.
This makes us stand on the fact that, although the difference between the temporal and spatial-Ghazali in the East, and Ibn Rushd in Morocco, but they agree in most cases, the assets of knowledge, cultural backgrounds and intellectual perspectives.
And will show through our study of the talk Alrushdi Ghazali said that Abu Hamid al-Ghazali attacked philosophers fear that penetrate their views within the law Vtvsdha, and the protection of religion from interference, especially at a time spread the views of words, ultra-spread philosophies of physical atheistic beliefs, and attitudes of serious theology of the time. On the other hand we will try to show also that all of philosophy and religion at Al-Ghazali areas Questions one goal, is to know God and draw closer to Him and reflect on its assets, and the development of human consciousness through the collection of knowledge and science, not the project philosophy adopted by Al-Ghazali, however a search for religious knowledge and access to a certainty.
As we will discuss the debate and analysis of some aspects of the scientific method adopted by Al-Ghazali and Ibn Rushd, in order to detect details of the relationship between philosophy and religion, it is clear that the philosophical thought to resort to intuition and reason and common sense, and the thought of religious rhetoric and mystic to the Al-Ghazali does not dispense with this mental processes. And research plan are as follows: The first topic: knowledge at the Al-Ghazali and the relationship between the mind and transport.
Second topic: the dialectic of knowledge and presence in the context of the relationship of philosophy to religion in Ibn Rushd.
Section III: The causal hierarchy of the mind and transport when al-Ghazali and Ibn Rushd.

The Al-Mighty Allah most the Beneficent, the Merciful Mention in his great book (Quran) a great recommendations, important terms and high arts the aim of all of these things is to protect the man form the mistake and range and to protect the family and society, Islam professed, well treatments of the Islamily, family, Islam treat the family and surrounded it with a great fence and forbidding the others from a crossing it or touch
it with bad, then Al-noor sura had come with a group of that social Arts with are if available in the society then the goodness will be available also and preached. We are in the time that the arts and habits of the foreign societies which are too far from the arts and teach' s of our religion, this study comes as trial to summary the beat society arts which this Sura has been stressed.

Imam Al–Khutabi considers the first one who searches miracle in a scientific regular way. The style of imam Al–Khutabi in his message has came as a statement of objections and doubts then refuting it. So, he states the issues of miracle and details the saying in it. He refutes what deserves refutation and clarifies the reason of that. And he ensures what deserves acceptance and clarifies that.
Al–Khutabi has expressed this message by Arabic strange words which are few in use and which the reader who does not have insight with Arabic language and understanding its meaning of some Arabic words and their significances.
Then, he clarifies the comprehensive issue of Quran miracle among the issue that he mentions. He also mentions another issue of miracle which is the influence by its reading and hearing. For, this influence happens for each reader and listener absolutely.

This research aims at giving the accurate details of the messengers calling straqes (pray be up him), in the Mecca time particularly that is related to the stage of talking to the Arab tribes himself in pilgrimage times, Which was the final stage of Islam calling at that time, started in the tenth year of the expedition (Mission) probably in addition to.
Characterization of this stage comparing With other preceding stages and the style adopted by the honorable Messenger in his calling at that stage including the reasons that were behind adoption of such a new calling s style.
So, the calling was started secretly for (3) years, in the fourth year it turned into public but, it was gradual where the messenger did not move to a public calling directly. Out in the beginning his honor directed the calling to his closest relatives as described by glorious Quran who are his cousins like Abd-Manaf then in a short time the calling took the public way to all quraish people and Mecca's as well.
But a Mixture was made in the references between these two stages, the publicly made calling was held in terms of a warning to his closest relatives based on reasons mentioned before and the messengers move at the pilgrimage times to call the Arab tribes to Islam, the stage was divided into two ones first of which was the public calling to Islam, started in (4-9) of Islamic expedition and second was to talk to the Arabic tribes himself in the tenth year of expedition after Al- taief plight, concentration was made on this stage in which the messenger waived to those tribes not necessarily they would be converted into Islam on condition that they would protect and guard his honor until he would accomplish his religious call.
Also in this research there is a list of names of Arab tribes to which the of the Messenger talked in person and the debated he held with them and their attitudes towards his call, the total of the tribes mentioned by the referuces were (20) tribes only and this does not harmonize with a length of one time period of the pilgrimage seasons which continued for more than (3) months, so we preferred that all of them were the tribes to which the messenger introduced his call in one season, it is the pilgrimage season for the tenth year of the expedition in addition to the new style adopted by the messenger to talk the tribes in person, It indicates that this stage differs from the preceding stages which have started in the year (4-9) of the honorable expedition, reasons of his adoption of the new style were clarified in the study.