JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 15, 2020

THE COMMANDMENTS OF THE HOLY QUR’AN FOR THE PROPHET'S CONSORTS (PBUH) AND TEIR APPLICATIONS IN THE CHAPTERS OF JURISPRUDENCE.

Muhammad Fouad Hassan.

Received: 14 March 2020 Revised and Accepted: 8 July 2020 Abstract

He who considers the talk of the Holy Qur’an about the prophet’s consorts (PBUH) finds that it is a speech of a special kind, where it carries the honor and reverence. It is sufficient that when the talks about them ascribing them to the prophet (PBUH), that we see: “O consorts of the prophet” and “his consorts are their mothers “ to marry their consorts after him” and “tell your wives”, which indicate their honor, status and sanctity. Among the objectives and purposes of Surat Al-Ahzab is to point out about the mothers of the believers, explain their sanctity and status, reverence and honor their affairs, the inviolability of marrying them and determining the right of motherhood to them over the believers and the imposition of the veil on them in particular and the women of the believers in general.

Introduction

The verse of the veil touches on the sanctity of the prophet's consorts in his life and after his death, taking into account the times of the Prophet's privacy (PBUH) with his wives and family and devote himself to their affairs and manage their needs. The term "homes of the Prophet" is for honor, privatization and the reverence. The homes, in general, have inviolability and privacy, so how about if there are the wives of the Prophet in the homes, then his homes are honorable and dignified and those in them have sanctity and status.

Through the legislation to seek permission when entering the Prophet’s homes, there is a determination of the prohibition of looking at his women as a respect for him, and that is in his life, and an affirmation of imposing the veil on them, and imposing the veil on the mothers of the believers has intentions and purposes that reinforce their status and sanctity in the souls of believers.

The research has an introduction in which I will explain the topic, its problem and its objectives and its plan.

Concerning the problem of the study, it is specified in the following questions:

1. What are the commandments of the Holy Qur’an for the Prophet's wives (PBUH) and their applications in the chapters of the jurisprudence?

2. What do these commandments achieve for women in order to achieve the good of all humanity?

As for the objectives of the thesis, they are summarized as follows:

1- Extrapolating the meaning of these commandments for women in general and concluding their relationship with women today in light of the jurisprudential rules.

2- Deducing the ruling on spending, compliance and doubling the torment twice, and the superiority of the Prophet's wives (PBUH) over all other women of the world.

3- Associating the commandments of Surat Al-Ahzab and the related Jurisprudential matters to the contemporary reality that women live today.

As far as the importance of the study is concerned, it is summarized as the following:

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1. Showing the jurisprudential and social aspects regarding the rules in Surat Al-Ahzab, specifically the speech of the Prophet’s wives (PBUH).

2. Understanding the words of Almighty Allah and what is meant by it; as the holy Qur’an is the words of God, that is considered the primary source of Islamic legislation and, without understanding the main legislative source, we will not be able to know the teachings of the religion as required.

3. Recognizing the interpretation is useful in deducing the jurisprudential rules through the verses. The interpretation places you in the heart of the verse and analyzes it for you so that you can come up with a sound jurisprudential vision.

Previous studies

The researcher has made use of the scientific efforts exerted in previous seminars on the subject of the commandments of the holy Qur’an for the Prophet's wives (PBUH) and their applications in the chapters of jurisprudence and researches that have been raised about it in relation to the topic of sub-issues that serve our topic, and in accordance with the scientific methodology based on the complete extrapolation of what was presented from researches on the subject of the commandments of the Messenger (PBUH) for women in Surat Al-Ahzab. It also shows what the previous have reached in terms of results and discussion. What the researcher can add to the topic through previous studies via previous knowledge structures in the topic and what the previous ones have found out in terms of results and then discussing these results in the light of our topic. I, herby, I ask Allah for help according to the following methodology:

1- Extrapolating and reviewing previous studies from sources, books and seminars, explaining what they have reached specifically on the subject of the commandments of the holy Qur’an for the Prophet's wives (PBUH) and their applications in the chapters of the jurisprudence.

2- Determining the important methodological points on the subject, which has cast its shadows on the jurists and invokes the results of these commandments in Surat Al-Ahzab.

3- Writing down the sayings of the jurists regarding the commandments of the Messenger (PBUH) in Surat Al- Ahzab.

4- Accessing to the results related to these commandments, taking into consideration the disagreement of the jurists on the subject, excluding these results based on the well-known disagreement in this regard among the public.

In this jurisprudential presentation, the researcher will take into consideration two important aspects:

First: Explaining the commandments of the holy Qur’an for the Prophet's wives (PBUH), their applications in the chapters of jurisprudence with an indication of the alimony payment and doubling the torment of two times, the compliance, showing the preference of the of the Prophet's wives (PBUH) over the other women of the world, and the preference of his honorable family in honor of the Prophet (PBUH).

Second: Integrating the opinions of contemporary jurists on the subject of the commandments of the Messenger (PBUH) with the extrapolating process that the researcher carried out according to his ability to the sayings of jurists and contemporary researchers in bringing these commandments to the ground in relation to the women today.

The study plan will be as following:

The first section: The definition of jurisprudence in language and convention:

The second section: Surat Al-Ahzab and it contains five demands:

The first demand: the names of the surat, its name ways, the number of its verses, and the place of its revelation.

The second demand: the virtues of the surat and its arrangement.

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The third demand: the main axe of Surat Al-Ahzab.

The fourth demand: the occasion of the surat for what came before and after it.

The fifth demand: the general objectives of Surat Al-Ahzab

The third section: The commandments of the holy Qur’an for the Prophet's wives (PBUH) and their applications in the chapters of jurisprudence:

The first demand: alimony payment.

The second demand: doubling the torment two times.

The third demand: She who complies among you.

The fourth demand: Explaining the preference the Prophet's wives (PBUH) over other women of the world.

The fifth demand: The preference of his honorable family in honor of the Prophet (PBUH).

The first section: The definition of jurisprudence in language and convention:

The Jurisprudence in language: it is the knowledge of a thing, understanding and discernment in it and overcoming knowledge of religion for its honor (1) The Almighty said, “They said: "O Shu'aib! much of what thou sayest we do not understand! ” (2) “It was said that it refers to every information that the scholar is certain of the thought” (3).

Jurisprudence in the terminology: “It is knowledge of the practical legal rulings acquired from their detailed evidence” (4).

The second section: Surat Al-Ahzab, and it contains five demands:

The first demand: the names of the surat, its naming ways, the number of its verses, and the place of its revelation.

This is that Surat Al-Ahzab was called in Qur’an books, the interpretation books, and the . It's name was also narrated by Ibn and Ubay bin abi Ka'b with accepted narrations. It has no other known name. The reason behind it's naming is that the infidels parties from Quraish and who allied with them, they wanted to invade in Al-Madinah but Allah and enough guile of God believers fighting. And it is Madaniyah (revealed in Madinah) by consensus (5).

Its letters are five thousand and seven hundred and ninety-six, which are seventy and three verses in all the number, and they have no variation, and it has what look like commas which are not counted with one position in consensus. (6)

The place of its revelation: It was revealed in Madinah after Surat -Imran, with seventy-three verses, a thousand two hundred and eighty words, five thousand and seven hundred and ninety letters, there is not like it in the number of the verses, “In the name of Allah, the Most Gracious, the Most Merciful,” Almighty Allah said: “O Prophet. fear Allah and do not obey the unbelievers and the hypocrites" in what they offer you or ask it from you because you do not know their intentions,“ Allah was a knowledgeable, wise," nothing is hidden from his knowledge (7).

The second demand : the virtues of the surah and its arrangement

Concerning its virtue: (8)

Among the virtues of the surah is what Uday bin Hatim narrated that a man sermonized with the messenger of Allah (PBUH) and said: “Whoever obeys Allah and His messenger has become rational, and whoever disobeys

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It's arrangement: “Medinya and it's verses 73. It was revealed after the Aly-Imran in the name of Allah, the most Gracious, the most Merciful” (10).

The third demand: the main axe of Surat Al-AhzabIts

It's intention is to encourage honesty in sincerity in approaching the Creator without regard for any aspect of the creatures, because He knows what is good for them, Wise in what He does, so he exalts whoever he wills and even though he is weak and he turns back whomever He wants, even though if he is strong. Hence,then, one should not care about his matter with the hope of one of them in his righteousness or Fear from him in the his great evil and hidden defraud (11).

The fourth demand: the occasion of the surah for what came before and after it.

It was found that it's connection with what preceded it was similar to the beginning of this and the conclusion of the previous one, because that was concluded with the command of the Prophet, PBUH, to turn away from the unbelievers and wait for their torment. This one starts with the command of the prophet (PBUH) to fear Allah and not to obey the unbelievers and the hypocrites but to follow what was revealed to him from his Lord and put trust in Him.(12)

The fifth demand: the general objectives of Surat Al-Ahzab

1- Surat Al-Ahzab is the thirty-third surah in the arrangement of the Qur’an, and it is one of the Medinyin suras, and its was revealed after Surat Aly-Imran, that is, it was one of the first Al-Madaniya Surahs, as only Surat Al-Baqara, Anfal and Aly-Imran preceded it in revelation after the ( Hijrah) the migration.

It seems that: it's revelation was in the period that followed the Battle of Badr up to before the Hudaybiyah reconciliation. The number of it's verses is seventy-three. (13)

2- Surat Al-Ahzab has opened with a call from the Almighty Allah to His Prophet (PBUH), forbidding him to obey the hypocrites and the unbelievers and instructing him to keep on obeying the Almighty Allah - alone, following His command and trusting in Him - praise be to Him.

The almighty said: O Prophet! Fear Allah, and hearken not to the Unbelievers and the Hypocrites: verily Allah is full of Knowledge and Wisdom. But follow that which comes to thee by inspiration from thy Lord: for Allah is well acquainted with (all) that ye do. And put thy trust in Allah, and enough is Allah as a disposer of affairs. . (41)

3- Then the noble surah moved to show a statement of the judgement of almighty God in some traditions and social situations that prevailed in society at that time, so it nullified the adoption, abolished what was prevalent in society from the habit of Dihaar, in which a man saying to his wife: You are like my mother's back for me and So she becomes forbidden for forever. (41)

4- Then the almighty God explained, after that, some other legislative provisions, such as the obligation to obey the Messenger, PBUH, the obedience that surpasses their obedience to themselves, the obligation of Muslims to respect and glorify his wives, PBUH, as their mothers, the obligation of inheritance between relatives in the way that the almighty God - praise be to Him - shows in other verses, and the annulment of inheritance through brotherhood that took place after the migration between the migrants and the supporters.

5- Then He, praise be to Him - called upon the believers, in which He reminded them the side of his blessings on them, as he pushed back the armies (Al-Ahzab) of the parties away from them, sent soldiers from Him to those armies that they did not see them, revealed the vices of the hypocrites that they had committed in that invasion, and praised the sincere believers for fulfilling their pledges, and He rewarded them for that by bequeathing them the land and the homes of their enemies. (41)

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After this detailed talk about the battle of Al-Ahzab (the parties), which took nearly twenty verses, the noble surah moved to the talk about the wives of the Prophet, PBUH, and instructed the Prophet, to give them the choice between being discharged with charity, and patience over hardship, so that they would gain the pleasure of the almighty God . It also directed a call to them, instructing them to adhere to the religious morals that befit them because they are a model for all other women.

It also ordered them to stay at their homes, so they should not go out without a legitimate need. The same is applied to all other Muslim women. Hence they can devote themselves to taking care of the affairs of their homes that are their due responsibilities and not of men. (41)

The third section: The commandments of the Noble Qur’an for the wives of the Prophet (PBUH) and their applications in the chapters of jurisprudence.

ﭧ ﭨ ﭽ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯛ ﯜ ﯙ ﯚ (The first demand: The Alimony (18

When the almighty God has given His Prophet a manifest victory of the world and bequeathed the muslims the land and homes of the Jews, that the Prophet would expand their maintenance on them like all the faithful women, ( May God be pleased with them) and their money, the women of the Prophet thought, so they formed an internal front that the Prophet faced with patience and perseverance as he faced the front of external parties to be a good example for every believer. These two verses revealed how he deals with his family, and the status of the Prophet; the husband.

Two sayings: One of them is that he let them to choose between divorce and the residency (PBUH) and what the messenger let them choose to be with him. This is the saying of Aisha, may God be pleased with her, and the second: that he let them to choose between the world and he will abandon them or to choose the hereafter and he will keep them with him, so he did not let them to choose the divorce according to Al-Hassan and Qutadah. The saying of his wives that he let them choose to stay with the prophet according to God will that is the more correct way in letting the prophet his wives to choose and they chose to stay, because Aisha, may God be pleased with her, said when she was asked about the man and we chose him. It is not considered a divorce. It was not proved that the prophet (PBUH) He is giving his wife a choice, and she said: the messenger of God has given us a choice. With an exception of the ordered to choose between stay and divorce. (19)

It lets her to choose until consulting her parents which is not an absolute and our speech is in absolute, and because it is ownership of act of her for being an agent of herself and is confined to him reporting that it is an ownership of her that how it could be an ownership with the remaining of his ownership, and the one thing is impossible to be owned by two individuals. He answered in Al-Qafi that the ownership is in marriage and not the ownership of the being before the marriage his ownership remained. , and reported on being an agent for herself if the whole absolving himself was an agent as evidenced by the correcting of his return before sanitization with the debtor is an agent for himself and his answer will come in the virtue of the will and the saying of Al-Zayghali in the agency Agency when saying it is annulled to hire the sponsor with money that the owner is not agent requiring that is correct to revoke it. He declared in Al-Inayah and others that he is not confined by the Council and the right to revoke it. According to Al-Inayah, the ownership is the legitimate ability to have a status of the act, and the ability authorization to act, so this suspicion is pushed . (20)

The condition of their choice is the will of this worldly life and its adornment, and there is no dispute among the jurists that if a woman wanted this worldly life and adornment, she would not have to choose for the sake of her will for that. (21)

It stipulated that they Mut`ah (a suitable gift ) after consummating the marriage and Mut'ah for those who have not consummated the marriage is more compulsory, because the almighty God has stipulated in his book that Mut'ah is for her with the command, and the command is obligatory and did not stipulate Mut'ah for the one who consummated marriage except in the choice of the Prophet - PBUH - of his wives, which is a private rule for the prophet (PBUH) from the believers as it is proved by consus that no one has to make his wife to choose but it was made compulsory according to God order from the general expression of the divorced women and not what is obligatory in the outward and general terms as stipulated by the command that requires it. Each saying has a chance to look, and the most vivid and correct one is what what Malik and all his companions supported. (22)

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The scholars differed as whom has chosen worldly life from them, whether it is the same choice or not? The most correct of the two sayings is that it shows, and what is in the Sahih is that the verse of making a choice was revealed and he has nine wives whom he died from them. Ibn Ishaq reported that the verse of choosing was revealed when Fatima bint Al-Dahaq was married to the prophet . she chose the wordly life and was abandoned by the prophet (PBUH) she was found to gather the dungs saying she is the wretched who chose the worldly life. Abu Omar said: This is not true in our opinion, because Ibn Shihab narrates on the authority of Urwah on the authority of Aisha, may God be pleased with her: that the prophet (PBUH) started with her and she chose God and his messenger and so did the others. It is over. And Aisha, may God be pleased with her, was the one who said: (Should I consult my parents?) It is not intended to give his women the choice, who would fall into the three as some people thought, and he thought badly of him - PBUH-. What remained is to say when beholding a thing he likes : at you command, true Living is in the hereafter. (23)

This was in women with he who consummated marriage, and because what happened from the dowry to her in exchange for sexual intercourse and remained vulgar without an allowance, so she had to have Mt'ah like the legal spouse before consummating marriage, and if the separation occurred without divorce, she was postponed.by death she has no right of the Mut'ah because marriage is finished by death to its end and so no Mut'ah is due to her. (24)

Every divorced woman has Mut'ah, whether she is authorised or decided for her, consummated marriage or else according to what we mentioned.The apparent meaning of the (the doctrine) is that Mut’ah (25)

ﭧ ﭨ ﭽ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫ ﯫﯫ ﯫ ﯫ ﯫ ﯫ .The second demand: doubling the torment (26) two fold ﯫﭼ

To increase the grace for them and prophets were rebuked - peace be upon them - for blunders like not censured by others to increase grace on them, and the free will be held by the full limit and is held on the slave to increase the grace of freedom in the free right, the due punishment of the slave is more likely to limit the free punishment to know that that an increase of grace increases the aggravation of crime; for the committing of immorality is an infidelity of grace. As for the other virtues, they are not conditioned; because the limit condition opinion can not be proven and we said what a condition agreement should not be required by the way of grace is based on the evidence of repentance, either what was not known as a condition if proven we will prove it in opinion initially with it but it requires in chastity what it implies the name of chastity and other virtues does not imply the name of the chastity, but as far as is concerned, the name chastity is given to it. (27)

This is law of God in the creation those of greater grace is intensified by indignation so the married person in adultery and lashing the unmarried and because it is known by it's good cause to follow his example that would receive his perfection of happiness in this world, dignified reverence and become a pious imam. being famous of meanness will alienate the souls from him and miss this status, but he should mute of the right of fending him off the minds of his companions , the people of his time and to address people according to their minds. He who does so, will not get his intention from showing the righteousness nor from others. It is said in (the prophet's speech) he who addresses some people as not up to their minds was sedition except that which or else has enjoined demonstrating it as the rules of religion, nullifying the likeness of those who are lost, ordering the good and forbidding what is wrong. (28)

When He wanted doubling twice as much, it is known that one double is like one. They inferred as evidence that what is meant by the twice torment is the same torment, that it is not permissible to punish for sin more than to be rewarded for good.

it is ,(29) ﭧ ﭨ ﭽ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭼ :The almighty God said to the wives of the Prophet known is that what made the torment doubling twice and torment on the vice twice, then which indicates the proof of the doubling and the same are one. (30)

The proof that the doubling is two-fold is the different names that necessitates the different name with an exception with a proof. Due to the more generalization of the doubling than the sameness it was not permissible to make them equal and because of the extraction of the double from the doubling with a notification of the their

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Which means twice .

the grammarian Husham ﯫ ﯫ ﯫ ﯫThat is, double twice. the interpretation scholars said Also: The g bin Muawiya said: The Arab speaks of the double as dual, saying: If you give me a dirham, then you will get double of it, i.e., like it. He said: Its singularity is okay, and the dual is better, so , according to this: three doubling is the threefold of it. (32)

Ikrimah said: It bears twice every year. Atta'a said that it bears fruit in a year like the fruit of another two years, and there is no disagreement between the interpreters regarding the interpretation of the Almighty’s saying: (the punishment would be doubled to her) that what is meant is twice. It is referred to in the almighty's saying (we shall grant her reward twice... and it is impossible to make her reward for good deeds twice and her torment for immorality three times, for God Almighty wants to multiply good deeds over bad deeds whivh is the usual thing of His like and dislike. Concerning Abu Ubayda's saying, others disagreed with him and refuted it , ibn Arafa said i dont like Abi Ubayda's saying in (The punishment is would be doubled to her) because almighty God said in another verse (We grant her reward twice) so we should know that she has two good portions from this. (33)

Because the cause)(34 ) ﭧ ﭨ ﭽ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭼ The third demand: she who devouts among you of the atonement felony corrupting fasting is not the same guilt) because he acted in his possession (and she shared in it) so it is obligatory upon her and him and this is the answer to the first saying. His saying (and he does not bear it because it is a worship or punishment, and there is no bearing in them) (35)

As if it took into account the meaning, He would say the said: she who devouts because (alta'a is with the present tense is the same with past in the obligation: and his saying her daughters and her husband's are brothers, would have to say : sisters because the plural of ukht (sister) is Akhawat (sisters) and Ukwah ( brothers) is the plural of Akh (brother) in manhood , his answer that he took into account the word what he said above it is a single of the male that he was not sure of the fact that her daughters are sisters of the baby and they are allowed to marry his brothers, he said: (wa) which means (and) is permitted to his brother that is of the baby in lineage (to marry her daughters) because the estimated breastfeeding -son has the concern the baby.

The child is considered especially the boy a son to the milk feeder and the man from sexual intercourse , as if he holds from her abdomen, his backbone and its branches, to forbid him nursing woman, her mothers, her daughters, and her paternal and maternal aunts. Besides forbidding its subs, but not his origins nor his brothers, and lasts all of the infants born to the owner of the milk to its stopping even after years and participated with the old. The one who got the rights of the breast fed-baby with the lineage, and likewise his siblings are foreigners in that breastfeeding woman have the right to marry her. (36)

When he made their rewards twice like that of others .. it was not permissible for them to be more than twice as hard as the punishment of others, because the reward for the bad is not permissible to be more than the reward for good as God has told that He will reward with good ten times as much, and he will reward the sin with the same of it. (37)

In every place or time when honor is more; the disobedience is more terrible and crucial, because the black mole is more visible in the white. Don't you see what they say: the good deeds of the virtuous are the sins of the close ones. (38)

Almighty God " she who devouts) that is to obey {But any of you that is devout in the service of Allah and His Messenger, and works righteousness,- to her shall We grant her reward twice} means that it will be their reward for obedience twice of what the other women deserve if they have done that obedience {and we have prepared for her a generous sustenance} a dignified appreciation that the interpreters said is the is the bliss of the heaven. (39)

So it pervades its actions, requires continuity in its actions, or it could mean: standing opposite to sitting, that is pre and post-ruqu'a that needs lasting in time that is the Qunut (Devouting in worshiping) that requires the

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He mentions the action first, then feminised it, and the speech in them is for females, and scu in this subject there are branches that should be built on this principle: such as: That the apostate should be killed on the basis that she entered into his saying: (He who exchanged his religion) or is not generalized? As such is: If she kills, does she have the pillage? There are two aspects, and the most correct is general, due to its generalization “whoever killed. . . must have pillage »(41)

And such is if she looks into a house without the permission of its owner, then it is more correct that she is disowned like a man, because of his general saying: "he who looks into others without their permission“ (42)

And who said "He who has come to me, I will honor him” did not refer to the obligation to honor the males and not females. Likewise, who said: “Whoever enters my home from my slaves is free” came under the judgment comment of the males and the females ( 43)

ﭧ ﭨ The fourth demand: showing the merit of the consorts of the Prophet (PBUH) over all other women of the world (44) ﭽ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭺ ﭻ ﭼﭼ

As long as the woman is predominantly soft in her voice and euphony, this may be a cause for the inclination of the other party, and stirring up the potentials of instinct and desire for it, so the prohibition on the complacent speech . It is the choice of almighty God and the choice of (PBUH) and as a result of the covenant with which the messenger of God made a commitment, the almighty God addressed them directly, promising those who committed a sin or immorality, the messenger (PBUH) will multiply the punishment, promising the good of them - all of whom are good - a great reward. The first initiation of this reward is to multiply their good deeds and promise them a paradise as wide as the heavens and the earth, the voice must be soft, sweet and complacent. the complacence in speech: the modesty, but softness is calling to sameness. Then the reasoning for complacency: His saying: to signify that his wish has no reason in reality, because softness in the speech of the women was created for them and it is not hard for them. So the consorts of the prophet (PBUH) have been commanded to do the opposite of it (45)

Since their status is high, it is appropriate that God made the punishment for the sin inflicted on them harder and according to height of the status, the blame is, and as much as the grace is , (PBUH) is the protection of their status and the status of the messenger of God, the punishment will be. He also accorded them with things so that all women will emulate them because they are the best women of the world. (46)

Hence, it was compulsory to them to:

A- It is forbidden to soften words.

B - to keep staying at home and not to go out except in necessity .

C - never to reveal their adornment, which is forbidden to reveal to the foreigners.

D - Establishing prayer, paying zakat (alms), and obeying the almighty God and His messenger.

E - Achieving the preservation of honor and the good fame from sins and the disobedience and keep the beautification with piety.

F - He instructed them to remember the blessings of almighty God upon them by placing them in the purest house, and purify them from filth. So let the women of the world emulate the best women of the world and the mothers of all the believers, may God be pleased with them all.(47)

Ibn Kathir said: “These are the manners that God has commanded the consorts of the Prophet, PBUH, and the women of the Ummah (the Muslim nation) to follow them." (48)

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Al-Qurtubi said in his interpretation {not to be complacent is speech} that is to mean , "do not soften your speech, commanding them to be direct, virtuous, and not to be on the way that shows a relation in the heart with what is shown of softness (leniency)" (49)

Al-Shafei said, “He rewarded them with him - PBUH - from the women of the worlds.” (50)

Concerning the privacy of the consorts of the Prophet (PBUH), it is for four things:

One of them is: When the almighty God accords them of the privacy of His messenger, and the was among them.

the second: Choosing them for his messenger as wives in this world and in the hereafter. the third: for doubling the reward for good and the punishment for sins , including the reward for good deeds and the punishment for sins. the Fourth: Making them forbidden mothers for all believers, so, clearly, they became the best women, and there are two sayings in it:

One of them: of the best women of their time.

The second: the best of all women, and in his saying "If you fear" there are two possible interpretations:

The first: It means that if you persist in piety, then you are not like any of the women.

The second: meaning you are not like other women so he accorded to them the (fearing of God) piety, according to the first interpretation it means the condition and means the commandment according to the the second interpretation, then he says: {be not too complacent of speech, lest one in whose heart is a disease should be moved with desire } {Al-Ahzab: 32)

Of being too complacent in speech, there are five interpretations:

The first: in their submission by saying: One of them is: do not raise your speech, which is the saying of Al-Suday.

The second: Do not say low speech according to Ibn Abbas.

The third: Do not speak sexual matters, which is the saying of Al-Hassan.

The fourth: It is the speech of what the doubtful person desires, according to Al-Kalbi. (51)

Sheikh Abu Bakir Al-Jazaery - may God have mercy on him - said: “This verse has great connotations, they are as the following:

1 - Prohibiting the female believer from softening and tenderizing her words and softening it, if she talks to a stranger about her who is not forbidden (marriageable ) for her.

2- Appreciating the existence of the disease of desire in the hearts of some believers, which is the reason for the prohibition of a woman from speaking softly if she says.

3 - The necessity of specifying the phrase and speaking as much as needed, so that if the woman spoke to a foreigner in her speech, what is not necessary for understanding, it is not permissible for her to be redundant and extrapolation, but, rather, her words must be as much as she needs in his speech. (52)

The Muslim woman must be at ease in her gait, so she walks upright, not bending or breaking, as is the reality of many Muslim girls today, when they go out wearing high shoes that help them to break in walking. Al- Nasafi said: “The woman would hit her legs if she walked to hear clanking to reveal what she has an anklet, so we

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ﭧ ﭨ ﭽ ﭶ ﭷ ﭸ ﭹ ﭺ ﭻ ﭼ ﭽﭾ (The fifth demand: The bounty of his honorable family in honor of the Prophet (PBUH ﭿ ﮀ ﮁ ﮆ ﮇ ﮄ ﮅﮈ ﮉ ﮂ ﮃ ﭾ ﭿ ﮌ ﮍ ﮀ ﮁ ﮂ ﭼ

One of the statuses of the Prophet (PBUH) with God is that almighty God chose the people of his household especially, including his wives and offspring, PBUH - and sanctified and kept them away from harm, bad and evil, and purified their souls with the perfect purity. (54)

Islam is a religion of the creation that takes into account all conditions and different circumstances. When it decided that the origin of the woman is to stay at her home, it also allowed her to leave in some cases. The devil used to take advantage of the exit of the woman to publish obscenity and corruption, as the honest prophet told in the hadith - in the hadith narrated on the authority of Abu Al-Ahwas Abdullah, addullah narrated that the Prophet, PBUH said: (The woman is awrah (pudendum), so when she goes out, the Shaitan seeks to tempt her , her nearest place to God is of her is the bottom of her house) (55). Islam has Islam found a behavior and restrictions for the exit of the women so that the devil is not able to exploit and tempt her to spread outrageous.

It is noticed in this verse that the speech is directed at the consorts of the Prophet in particular, and the truth is that the speech is directed at the women of the Prophet in particular and the women of the Muslims in general, because the women of the Prophet are the mothers of the believers, they are the good example to others and the good example for the women of all believers in every time and place.

This is proved by the general provisions mentioned before and after this verse of not becoming complacent to men by speaking, commanding them by the well-known saying that is not coveted by men, the prohibition on displaying adornment of the first pre-Islamic era, which is to show adornment and their beauties, the command to establish prayer, pay zakat (alms), and to obey God and His messenger, for these commands are general rulings for the consorts of the Prophet and others.

Al-Qurtubi said: The meaning of this verse: {to stay in your own homes} The command is to stay at home, and even if the speech was to the consorts of the Prophet (PBUH) then others have also been included in the meaning, this is if there was no evidence that includes all women but that Sharia (Islamic law) is overflowing with commanding women to stay at their homes and quit leaving them except for necessity (56)

The command declaratively forbids moving because their leaving out is the cause of sedition without any doubt, and the sedition is forbidden. Hence what leads to the forbidden is forbidden.

As the elderly women are concerned, there is no disagreement that they are authored to go out at dawn, dusk time, early night (Isha'a) and the two Eids. They are differed in the afternoon, post afternoon and Friday, said: they are not authorized for them in that. Abu Yousif and Muhammad said they are authorized to do so.

They adhered in their saying that the prevention is to prevent the fear of sedition because of their getting out, and this cannot be achieved in the elderly and thus Abu Hanifa permitted their leaving homes in other prayers. Abu Hanifa sees that noon and afternoon times are of the spread of immoral people in the shops and roads who may have kept their desire and noticed women and fall in sedition or those elderly women who still have desire in men fall in sedition with them though they became elderly. while at dawn, dusk time , and early dark, the dark air would obstacle looking at each other , as well as immoral people are not in the roads at these times and away from being prone to fall in the sedition. During Eids though abound immoral people are limited by solemnity of the virtuous people or the scholars. Friday congregation in one's place, perhaps it will be rushed or rushed others due to the overcrowding which could cause sedition. (57).

Due to the relative specialty the addition is made, therefore, the man is added to his brother by brotherhood, to his mother by sonship, to his father by fatherhood, to his wife by matrimony, and the home resident is possessing it and the addition of it to him is correct and is used in the custom, so he perjure it by entering as his possession. Their saying of this addition is a forbidden -permissible but it is a truth for what we stated even though it was

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And make not a dazzling display (in front of men):That is why you find some wise and virtuous women surrender to her husbands in many matters, although some of them may be preferable. But God makes it full of blessing and goodness in which chosen by their husbands, that result from the fear of almighty God , because she has feared almighty God. There are many things that we may behold them preferred, we all witness this and all of us live with the elderly and saw things that might, superficially, appear cruel, but eventually came to be the best they could be.

Nowadays, the girl of Islam came out of this creation or Islam and learned how to rebel against the father, rebel against the husband, and her society. The father used to order her to marry the old man whom she might not like, but she surrendered to her father and obeyed him, and God would bring out of his body a righteous offspring, makes her happiness with that noble man out of honoring her and kindness to her. She finds something that she didn’t imagine, but she may refuse her father’s saying and marry the young man who destroys her life and makes her life uncomfortable, and this is the whole matter that the creation or Islam and the nation have followed it.

We are a nation whose texts and meanings are clear, it does not need anyone to enter into its religion something of millet. If the woman is reckless and distraught, she doesn't deserve alimony. she is either a rebellion in saying or in act, and she rebels in saying that if she opposes and raises her voice to him and yells to his face, and she rebels in act like that he told her to do something and she gave him her back, or wriggled her face, or made odd movements indicating her lack of love, and her turning away from the husband. These are all from rebellion. (59).

So he came with that abhorrent picture, as to say: If you return to the dazzling display , you will return to the first pre-islamic ignorance, so the safety of the nation, the safety of the nation of almighty God, and the safety of her religion is to stay at her home.

So let the woman experience, so as long as she stayed for a month and two months at her home, she did not go out and did not see the men, and the men did not see her, surely she would find an effect on herself and her religion. If she left her home even for knowledge, lessons and lectures groups, she would find a lack of perfection. We don't say a discredit of her religion but she must find a deficit of perfection.

So: the perfection of a woman, her safety and her chastity are in not seeing men and seen by men, no matter how good the woman is, the fascinated young man may pass through her, and may passed by a young man whose seeing is a sedition, then who will save her ?! The almighty God gave her the blessing of wellness, so if he recovers the woman and obliges her to make stay at home that would be one of the greatest blessings of God upon her.

The committed woman who is in the perfection of her commitment does not feel comfort but in her home. The woman who knows nothing but her home, you should know that she is a good woman and has goodness. What is meant is that the safety of a woman and the greatest good for her is in not being seen by men and she does not see men. If it is said: She is righteous, then the other one is not righteous , and if she is righteous, no matter how righteousness a woman has reached, there is a seditions that the hearts cannot resist but with a mercy from God, especially in these times. I advise the women, as much as they can, to stay at their dwelling home. Adding that I advise the righteous man and the righteous husband that if he sees his wife love to pray in the Sacred Mosque, knowing her piety and her goodness, to help her to do good, and not to strict or restrict her. But we say to the women: It is better for them to stay in their homes, so if the female servant of God (amatullah) who wants to go out and intends to do good, you should help her openly, may God have mercy on you. The righteous women in this time have a great right over husbands, for the righteous woman in this time - a wife, girl or a mother - is honored and not humiliated, reverend and not belittled, a woman whose life is between four walls. Behold if you live a month between four walls, how will you be ?! She has no entertaining or amusement, she is far from seditions, praising and thankful, such a woman if she says to you: She wants to go out for good, think well of her. (60)

Conclusion

To conclude our research, several results have emerged that were sprinkled throughout it, we summarize them as the following:

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1. This research deals with the study of verses of ordinances specially meant to the consorts of the Prophet, PBUH, that are privately addressing them in Surat Al-Ahzab and the occasion of it's coming in this surat. Then, the study of these verses in an interpretive way that discusses these ordinances and focuses on the delicate witticisms of the Holy Qur’anic style through which they were stated. The importance of this study is found in the care of that group that had the greatest impact on the life of the Prophet, PBUH, and in sharing him the burdens of the Islam mission and message,because they are a good example that the women of the nation to follow their path, because their lives, may God be pleased with them, were subject to direct supervision of God in an unusual way in the life of the others. Besides shedding light on the aspects of their privacy and distinguishing between what is good for following up and what is specific to them as consorts of the Seal of the Messengers, PBUH.

2. What is suitable for guidance and what is special for them as consorts of the of the seal of the Messengers, PBUH.

3. Almighty God starts surat Al-Ahzab by calling our master Muhammad, He mentioned him over the rest of the prophets, peace be upon them, when talking about taking the covenant from them, making him the seal of the prophets and the best of them, and singling him out with many characteristics.

4. Among the high statuses of the Prophet (PBUH) with God is that God chose the people of his household in particular, including his consorts and his offspring, PBUH- and sanctified them, kept them away from harm, bad and evil, and purified their souls with the perfect purity.

5. Talking about them via the description of the matrimony. God mentioned the women of the Prophet, PBUH, using the word “matrimony” in other than the place of the Holy Qur’an, and among that is the first verse of the verses of the making a choice: (O Prophet, tell your consorts) (Al-Ahzab: 28). The address was directed to them In the Holy Qur’an often in the wording of the consort- even in the case of the reproaching as in Surat Al-Tahrim, and He did not address them with the word of woman.

6. These are some of the virtues of the consorts of the Prophet, PBUH, which indicate that God has chosen them over other women, the thing that requires every Muslim to love and respect them, know their virtues, study their biography, and the role they had in supporting and helping the Prophet, PBUH. The role they had after his death in preserving requisites of the religion and spreading them among the nation, for there are many prerequisites of his guidance, PBUH, that can only be known through his consorts, may God be pleased with them.

7. Coloring the address, and His directing to them to show that He takes care of their advice and calling them here and later, in addition to him, PBUH, because it is on which the rules that came to them revolve around them , and considering that they are women in the two places is more eloquent than considering them being consorts as it is not hidden from the contemplative.

8. O consorts of the Prophet, if you fear God as He should be feared, and this is what is expected from you and the reality, so do not be complacent in talk for of non-mahrams (marriageable men), the one who has in his heart the disease of hypocrisy and lust for fornication. You have to say good saying of according to Sharia (Islamic law), custom and reason, abide at your homes, and never get out unless there is an urgent need. You must not display yourselves or your adornment and ornament to men who are not allowed to you to display your ornament before them and you are afraid of doing what the pre-islam women, intentionally, intended to look beautiful in the eyes of foreign men, and just as the grooming was outside the houses, so was inside. They were ordered (may God be pleased with them) to perform obligatory prayers and the optional one, pay the obligatory zakat(alms) and the optional one, and obey God and His messenger with an absolute obedience.

End Notes

(1) - See: Islamic jurisprudence and its evidence (Al-Shamil liadilah alshariyah walara's al-mathhabiya waham alnadhariyat alfiqhiayh watahqiq alahadith alnabawiyah watakhreejha) written by: Prof. Dr. Wahbah bin Mustafa Al-Zuhaili, Professor and Head of the Department of Islamic Jurisprudence and Its fundamentals at the University of - Sharia College Dar Al-Fikr - - Damascus 1/29, 32, Al-Qamoos Al Muheet, Majd Al-Din Abu Taher Muhammad bin Yaqoub Al-Fayrouz abadi (d.817 AH). Investigated by: investigation office

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in Al-Risala Foundation, Muhammad Naim Al-Arqsousi, Al-Resala Foundation for Printing, Publishing and Distribution, Beirut - Lebanon, 8th floor, 1426 AH -34/, 2005.

(2) Surat Hud: verse (91).

(3) - Lisan Al-Arab, Muhammad bin Makram bin Ali, Abu Al-Fadhl, Jamal Al-Din Ibn Manzur Al-Ruwaifai al- Afriqi (711 A.H.) Dar Sadir - Beirut 3rd edition - 1414 A.H. 1/19.

(4) - ' Al-Jawami' known as “Al-Jami' Al-Khabeer” Jalal Al-Din Al-Suyuti (849-911 A.H.). The investigator: Mukhtar Ibrahim Al-Hayej - Abd Al-Hamid Muhammad Nada - Hassan Issa Abd Al-Dahir Al-Sharif, Cairo - Arab Republic of Egypt, 2nd. Edition 1426 A.H. - 2005 A.D. 1/32, Islamic Jurisprudence and Its Evidence, 1/30, 5, Al- Bahr Al- Muheet in Usul al- (jurisprudence fundamentals, Abu Abdullah Badr Al-Din Muhammad bin Abdullah bin Bahadur Al-Zarkashi (d. 794 AH), Dar Al-Kutbi, Edition 1, 1414 A.H. - 1994 AD 1/21.

(5) - See: Bayan Al-Ma'ani [arranged according to the order of revelation], Abd Al-Qadir bin Mulla Huwaish Sayyid Mahmoud Al Ghazi Al-Ani (d. 1398 A.H.), Damascus, 1st. ed. 1382 A.H. - 1965 AD: 5/453.

(6) - See: Al-Bayan fi Aadad Al-Ayat, Othman bin Saeed bin Othman bin Omar Abu Amr Al-Dani (d. 444 A.H.). The investigator: Ghanem Qadouri Al-Hamad, Center for Manuscripts and Heritage - Kuwait Edition 1, 1414 A.H. - 1994 A.D.: 1/208.

(7) - See: Al-Tahrir Waltanwir, “Liberating the Good Meaning and Enlightening of the New Mind from the Interpretation of the Glorious Book” Muhammad Al-Taher Bin Muhammad Bin Muhammad Al-Taher Bin Ashour Al-Tunisi (d.1393 A.H.), Tunisian Publishing House - Tunisia 1984 A.H.: 21/245.

(8) - See: Masa'd Al-Nadar lilishraf ala Maqasid Alsuwar, and it is called: “The Ultimate Objective in the matching of the name of all Surah to the naming " Ibrahim bin Umar bin Hasan Al-Ribat bin Ali bin abi Bakr Al-Bika'iUmar (d 885 A.H.” (1987) Al-Maarif Library. Al-Riyyad edition 1 1408 A.H. 1987A.D. 2/371.

(9) - Al-Musnad Al-Sahih Al-Mukhtasar in the transmission of Al-adl on the Adl to the Messenger of God, PBUH, Abu Al-Hussein Muslim bin Al-Hajjaj Al-Qushayri Al-Nisaburi d.261 A.H. The investigator: a group of investigators, Dar Al-Jeel - Beirut., Kitab Al-Jumuah, Bab Al-Salat and Al-Kutbah (prayer seromn chapter), (2/594 )Hadith No. (870).

(10) - Al-Tasheel Liuluum Al-Tanzeel, Abu Al-Qasim, Muhammad bin Ahmed bin Muhammad bin Abdullah, Ibn Jazi Al-Kalbi Al-Gharnati (d.741 A.H.), investigator: Dr. Abdullah Al-Khalidi, Dar Al-Arqam bin Abi Al-Arqam Company - Beirut, 1st. Edition - 1416 A.H.: 2 / 145.

(11) - See: Nudum Al-Durar fi Tanasub Al-Ayat WalSuwar, Ibrahim bin Omar bin Hassan Al-Rabat bin Ali bin Abi Bakr Al-Buqa’i (d.885 A.H.) Dar Al-Kutub Al-Ilmiyya - Beirut - 1415 AH - 1995 CE: 6/67.

(12) - Tafsir Al-Muraqghi (Al-Maraghi's interpretation), Ahmed bin Mustafa Al-Maraghi (d. 1371 A.H.), Mustafa Al- Babi Al-Halabi and his Sons Library and Printing Company in Egypt, 1st. Edition, 1365 A.H. - 1946 A.D. 21/123.

(13) - See: Nudum Al-Durar Fi tanasub Al-ayat Wal suwar, 6/67.

(14 ) - See: Al-Tafsir Alwasit lilQuraan Al-Kahrim (Intermediate Interpretation of the Holy Qur’an, Muhammad Sayed Tantawi, Nahdet Misr House for Printing, Publishing and Distribution, A-Faggala - Cairo, 1st. Edition, 11/164.

(15) - See: Al-Tafsir Al-Wasit LilQuran Alkahrim (the intermediate interpretation of the Holy Qur’an), Muhammad Sayed Tantawi: 164/11.

(16) - See: Ibid.

(17) - See: Ibid.

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(18) Surah Al-Ahzab Verse: 28.

(19) - See: Al-Tafsir Al-Munir filaqida walshariah walmanhaj The Enlightening Interpretation of the dogma, Sharia and sect, Dr. Wahba bin Mustafa Al-Zuhaili, House of Contemporary Thought - Damascus, 2nd. Edition, 1418 A.H., 21/294.

(20) - See: Al-Bahr Al-Ra'iq Sharh Kanz Al-Daqaiq Zain Al-Din bin Ibrahim bin Muhammad, who is known as Ibn Najim Al-Masri (d.970 A.H.), Takmilat (complement) Al-Bahr Al-Ra’iq by Muhammad Al- Al-Qadiri (d. After 1138 AH) and with the footnote: Munhat Al-Khaliq by Ibn Abdin Dar Al-Kitab Al-Islami, 3/335.

(21) - See: Mukhtasar Al-Tahhawi, Ahmad bin Ali Abu Bakr Al-Razi Al-Jasas Al-Hanafi (d. 370 A.H.). Investigator: Dr. Ismat Allah Enayat Allah Muhammad - Prof. Dr.. Saed Bakdash - Dr. Muhammad Ubaid Allah Khan - Dr. Zainab Muhammad Hassan Fallata, prepared the book for printing, reviewed and corrected it: Prof. Dr.. Saed Bakdash, Dar Al-Bashaer Al-Islamiyyah - and Dar Al-Sarraj 1st. Edition1 1431 A.H. - 2010 A.D. 286/5.

(22) - See: Al-Mukhadimat Al-Mumahidat: Abu Al-Walid Muhammad Bin Ahmad Ibn Rushd Al-Qurtubi (d.520 A.H.). investigated by: Dr. Muhammad Hajji Dar Al-Gharb Al-Islami, Beirut - Lebanon, 1st Edition, 1408 A.H. - 1988 A.D., 552/1.

(23) -See: Lauami` Al-Durar fi Hatq Astar Al-Mukhtasar [Explanation of “ Mukhtasar Khalil "Khalil's Summary” by Sheikh Khalil bin Ishaq Al-Jundi Al- (d: 776 A.H.)] Muhammad bin Muhammad Salim Al-Majlisi Al- Shanqeeti (1206 - 1302 A.H.) Correction and investigation: Dar Al-Radwan Review the Hadith Correction Its output: Al-Yadali bin Al- Ahmed Introduction by the grandson of Sheikh Ahmed bin Al-Nini Dar Al-Radwan, Nouakchott - Mauritania 1st. Edition, 1436 A.H. - 2015 A.D., 584/5.

(24) - See: Imam Al-Shafi’i Abu Abdullah Muhammad bin Idris bin Al-Abbas bin Othman bin Shafa bin Abdul Muttalib bin Abdul Manaf Al-Muttalibi Al-Qurashi Al-Makki (d.204 A.H.) Dar Al-Maarifa - Beirut edition 1 1410 A.H.-1990 A.D., 23/2, Al-Majmou' Sharh Al-Muhdhab ( (With the complement of Al-Subki and Al-Mutai’i)) Abu Zakaria Muhyi Al-ddin Yahya bin Sharaf Al-Nawawi (d. 676 A.H.) Dar Al-Fikr, 387/16.

(25) - See: Al-Mubdi'e fi Sharh Al-Muqna'a Ibrahim bin Muhammad bin Abdullah bin Muhammad Ibn Mufleh, Abu Ishaq, Burhan Al-Din (d.884 A.H.) Dar Al-Kutub Al-Ulmiyyah, Beirut - Lebanon 1st Edition 1418 A.H. - 1997 A.D., 6/310, Al-Mughni by Ibn Qudama Abu Muhammad Muwaffaq Al-Din Abdullah bin Ahmed bin Muhammad bin Qudamah Al-JamAili Al-Maqdisi, then al-Dimashqi al-, known as Ibn Qudamah al-Maqdisi (d.620 A.H.), Cairo Library, 240/7.

(26 ) Surah Al-Ahzab, verse (30).

(27) - See: Al-Mabsut, 40/9.

(28) - See: Al-Thakhira, Abu Al-Abbas Shihab Al-Din Ahmad bin Idris bin Abdul Rahman Al-Maliki, known as Al- Qarafi (d.684 A.H.), the investigator: Muhammad Bu Khubza Dar Al-Gharb Il-Islami - Beirut ist. Edition 1994 A.D.,51/1.

(29) - Surah Al-Ahzab, verse, (31).

(30) - See: Bada'i 'al-' fitartib Al- Shari’a, Ala Al-Din, Abu Bakr bin Masoud bin Ahmad Al-Kasani Al-Hanafi (d. 587 AH), Dar Al-Kutub Al-'Ilmiyya, 2nd. Edition, 1406 A.H. - 1986 A.D., 12/3.

(31) - See: Al-Hawi Al-Kabeer in the Jurisprudence of Imam Al-Shafi’i's Doctrine, which is the explanation of the summary of Al-Muzni Abu Al-Hassan Ali bin Muhammad bin Muhammad bin Habib Al-Basri Al-Baghdadi, known Al-Mawardi (d.450 A.H.). Scientific, Beirut - Lebanon, 204/8 ist. edition, 1419 A.H. -1999 A.D.

(32) - See: Al-Kafi fi fiqh Imam Ahmad Abu Muhammad Muwaffaq Al-Din Abdullah bin Ahmed bin Muhammad bin Qudamah Al-Jamili Al-Maqdisi, then Al-Dimashqi al-Hanbali, known as Ibn Qudamah Al-Maqdisi (d.620 A.H.), Dar Al-Kutub Al-'Ilmiyyah 1st. Edition, 1414 A.H. - 1994 A.D., 279/2 .

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(33) - See: Al-Sharh Al-Kabeer, Abd Al-Rahman bin Qudamah, Arab Book House for Publishing and Distribution, 535/6.

(34) - Surah Al-Ahzab, verse, (31).

(35) - See: AlInayah Sharh Al-Hidayah, Muhammad bin Muhammad bin Mahmoud, Akmal Al-Din Abu Abdullah Ibn Al-Sheikh Shams Al-Din Ibn Al-Sheikh Jamal Al-Din al- Al-Babarti (d.786 A.H.) Dar Al-Fikr, 338/2.

(36) - See: Al-Fawqih Al-Dawani alarisalat Ibn Abi Zaid Al-Qayrawani, Ahmad bin Ghanim (or Ghoneim) bin Salem Ibn Muhanna, Shihab Al-Din Al-Nafrawi Al-Azhari Al-Maliki (d.1126 A.H.) Dar Al-Fikr, Edition 1 1415 A.H. - 1995 A.D., 56/2.

(37) - See: AlBayan fiMathhab (doctrine) Imam Al-Shafi’i, Abu Al-Husayn Yahya bin Abi Al-Khair bin Salem Al- Omrani Al-Yamani Al-Shafi’i (d. 558 A.H.). Investigator: Qasim Muhammad Al-Nuri, Dar Al-Minhaj - Jeddah, i 1 1421 A.H. - 2000 CE, 240/8.

(38 ) - See: Matalib uli Al-Nuha fi Sharh Ghayat Al-Muntaha: by: Mustafa bin Saad bin Abdah Al-Suyuti by fame, Al-Ruhaibani by birth, then Al-Dimashqi Al-Hanbali (d. 1243 A.H.), The Islamic Office, 2nd. Edition , 1415 A.H. - 1994 A.D., 386/2.

(39) - See: Husn Al-uswah as proven by God and his messenger in Alnisawah (the women), Abu Al-Tayyib Muhammad Siddiq Khan bin Hassan bin Ali Ibn Lotf Allah Al-Husseini Al-Bukhari Al-Qanunuji (d.1307 A.H.). Investigator: Dr. Mustafa Al-Khan - and Muhi Al-Din Mistu, Publisher: Foundation Al-Risala - Beirut 2nd. edition 1401 A.H. / 1981A.D., 185/1.

(40) - See: The necessity of following the prophet PBUH, in all things of our life, Ali bin Nayef Al-Shuhud, 67/2.

(41) - See: Al-Mu'tamad fi Usool Al-Fiqh , Muhammad ibn Ali al-Tayyib Abu al-Husayn al-Basri al-Mu'tazili (d. Ibn Idris bin Abdul Rahman Al-Maliki, famous for Al-Qarafi (d.684 AH) Prepared by the student: Nasser bin Ali bin Nasser Al-Ghamdi (Master Thesis) Supervised by: His highness Sheikh Prof. Dr. Hamzah bin Hussein Al-Fa'ar, Thesis, supervised by his highness Prof. Dr. Hamza bin Hussein Al-Fa'ar College of Sharia (Islam teachings) - Umm Al-Qura University Publication: 1421 A.H. - 2000 A.D. 196, mastering 3/57.

(42) - See: Al-Bahr Al-Muhit fi Usul Al-Fiqh, Abu Abdullah Badr Al-Din Muhammad bin Abdullah bin Bahadur Al- Zarkashi (d. 794 AH), Dar Al-Kutbi, 1st.Edition , 1414 A.H. - 1994 A.D., 243/4.

(43) - See: Taghrij Al-Furu'a Al Al-Usul, Mahmoud bin Ahmed bin Mahmoud bin Bakhtiyar Abu Al-Manaqib Shihab Al-Din Al-Zanjani (d.656 A.H.). Investigator: Dr. Muhammad Adeeb Salih Al-Risalah Foundation - Beirut Edition 2, 1398.178, 179, Hashiyat Al-Attar Ala Sharh Al-Jallal Al-Mahali ala Jami' AL-Jawam'i, Hasan bin Muhammad bin Mahmoud Al-Attar Al-Shafi’i (d. 1250 A.H.) Dar Al-Kutub Al-Ilmiyya 1/428.

(44) - Surah Al-Ahzab, verse, (32).

(45) - See: Mafatih Al-Ghaib, Imam, all-Knowing, pioneering scholar , and the comprehensive knowledgeable , Fakhr Al-Din Muhammed bin Omar Al-Tamimi Al-Razi Al-Shafi’i, Dar Al-Kutub Al-Illmiai - Beirut - 1421 A.H. - 2000 A.D. 1st. ed. 179/25,13> Tafsir AL-Qura'n Al-Adhem. Emad Al-DDin abu Al-Fida' Ismail bin Katheer Al- Dimashqi , the investigator: Mustafa Al-Sayed Muhammad etel., The Cordoba Foundation, 3/483, arranged by Ibrahim bin Omar bin Hassan Al-Rabat bin Ali bin Abi Bakr Al-Buqa’i (d.885 A.H.) Dar Al-Kutub Al-'Ilmiyya - Beirut - 1415 A.H. 1995 A.D., 100/6.

(46) - Ibid.

(47) - See: Al-Tafsir Al-Minir (The Enlightening Interpretation of )Belief, Sharia, and doctrine, Dr. Wahba bin Mustafa Al-Zuhaili, House of Contemporary Thought - Damascus, 2nd. Edition, 1418 A.H., 21/7.

(48) - Tafsir Al-Qura'n Al-Adhim (Interpretation of the Great Qur’an 3/482.

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(49 ) - Al-Jam'ia Liahkam Al- Qur’an, Abu Abdullah Muhammad bin Ahmed bin Abi Bakr bin Farah Shams Al-Din Al-Qurtubi (d. 671 A.H.). The investigator: Hisham Samir Al-Bukhari, House of the World of Books, Riyadh, Kingdom of Saudi Arabia, ed. 1: 1423 A.H. - 2003 A.D. 14/177, Al-Madkhal, Abu Abdullah Muhammad bin Muhammad bin Muhammad Al-Abdri Al-Fassi Al-Maliki, known as Ibn Al-Hajj, year of birth - year of death 737 A.H., edited by the publisher Dar Al-Fikr, 1401 A.H. - 1981 A.D. 1/32.

(50) - Imam Shafi’i Abu Abdullah Muhammad bin Idris bin Al-Abbas bin Othman bin Shafi ’bin Abdul Muttalib bin Abd Manaf Al-Muttalibi Al-Qurashi al-Makki (d.204 AH) Dar Al-Ma'rifa - Beirut 1410 A.H. / 1990 A.D., 151/5.

(51) - See: Al-Hawi Al-Kabeer in the jurisprudence of the Imam Al-Shafi’i, which is the explanation of the summary of Al-Muzni Abu Al-Hassan Ali bin Muhammad bin Muhammad bin Habib Al-Basri Al-Baghdadi, known as Al- Mawardi (d.450 A.H.). Beirut - Lebanon 1st. ed. 1419 A.H. -1999 A.D., 9/17.

(52) - See: Ayser Tafseer Likalam Al-Alei Al-Qadhir (the easiest interpretation of the words of the almighty ), Jabir bin Musa bin Abdul Qadir bin Jaber Abu Bakr Al-Jazaery, Library of sciences and wisdoms, AL- Al- Munawarah, Kingdom of Saudi Arabia, 5th. Edition, 1424 A.H. / 2003 A.D., 287/3.

(53 ) - See: Tafsir Al-Nasafi (Modarik Al-Tanzil and Wahaqai'q Al-Ta'wil), Abu Al-Barakat Abdullah bin Ahmed bin Mahmoud Hafiz Al-Din Al-Nasfi (d.710 A.H.). investigated and produced by: Yusef Ali Bedaiwi. Beirut, 1st. Edition 1419 A.H, - 1998 A.D., 412/2.

(54 ) - Surat Al-Ahzab, verse, (33).

(55 ) - , 412/12, Thikr Al-Akhbar of what the woman should stay at her home, Hadith No. (5598).

(56 ) See: Tafsir Al-Qurtubi (Interpretation of Al-Qurtubi) 14/179.

(57 ) See: Bada`a` al-San`a` fi Tartib Al- Shari`a, Alaa Al-Din, Abu Bakr bin Masoud bin Ahmed al-Kasani Al- Hanafi (d. 587 A.H.), Dar Al-Kutub Al-Ilmiyya, 2nd. Edition, 1406 A.H. - 1986 A.D., 275/1.

(58) See: Al-Sharh Al-Qabir ala Matn Al-Muqni'a, Abdul Rahman bin Muhammad bin Ahmed bin Qudamah Al- Maqdisi Al-Jamili Al-Hanbali, Abu Al-Faraj, Shams Al-Din (d.682 A.H.) Dar Al-Qitab Al-Arabi for publishing and distribution, supervised on its printing: Muhammad Rashed Ridah sahib Al-manar,242/11

(59) See: Sharh Zad Al-Mustaqni'a ', Muhammad bin Muhammad Al-Mukhtar Al-Shanqeeti, 336/8.

(60) See: Sharh Zad Al-Mustaqni'a ', Muhammad bin Muhammad Al-Mukhtar Al-Shanqeeti, 12/9.

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