1-Kissing on faces among men is allowed. Kissing for those who come from traveling is according to sunna.2-Kissing hands for science , pious, parents, old people to show their importance is allowed.3-Kissing for judges and chief people is for bidden.4-Kissing for dead is for bidden but standing to him is allowed.5- Kissing Koran and standing to it ia allowed as those co – operated with the prophet said .6-Kissing is not related to belief or something for bidden (Buda). It is an ethic thing who does it has appraise, who doesn't do it has no punishment.7-You can not kiss your brother or friend or stand to him . don't forbid who does that. You can kiss or stand to your brother, friend . don't accuse who doesn't kiss or stand. The case has a wide range, don't make it narrow.

Kissing according to sunna --- التقبيل --- المعانقة --- القيام فــي السنة النبوية

ABSTRACTThis paper came to study the temptation in the Holly Quran and Sunna through five researches, the first one took (the meaning of temptation in the language and among public explainer) while the second one took the study of (the temptation the disbelief and disobedience), the third took (the temptation of the disbelievers and Hypocrites) while the fourth one took (the temptation of the nations) the last one took (Allah's Sunna in General of the temptation).This paper study the choosing symbols from the temptation through it and what happened by it and what result from the texts of the Holly Quran and Sunna according to the understanding of the (temptation) which fixed the first research.

ملخص البحثجاء هذا البحث ليدرس الاستدراج في القرآن الكريم والسنة النبوية الشريفة من خلال خمسة مباحث تناول الأول (معنى الاستدراج في اللغة وعند عموم المفسرين) في حين تضمن الثاني دراسة (استدراج الكفار والعصاة) أما المبحث الثالث فتناول (استدراج المكذبين والمنافقين) في حين تناول الرابع (استدراج الأمم) وخصص الخامس لبيان (سنة الله تعالى العامة في المستدرجين).قام الباحث بدراسة نماذج مختارة من الاستدراج من خلال كيفية وقوعة وما يترتب على ذلك في نصوص من القرآن الكريم والسنة النبوية الشريفة على وفق مفهوم الاستدراج الذي تم تحديده في المبحث الأول.

the temptation in the Holly Quran and Sunna --- الاستدراج في القرآن الكريم

Has begun to research the definitions of the terms contained in the title, a suspension and lift. Showed that lifting what is explicit and what is notional, and then embarked on a statement of the scholars who say after this formula suspended on the companion, and he does not judge her lifted never have offered their words and their evidence and arguments in support of their doctrine this. and then touched on the important issue in this matter solely with theme independent of the opinion of Imam Shafi'i Allah's mercy in this case and that the different transport him, he recalled some of it he saw the stay and stated others that he saw Z lifting, I have to single out this section to clarify to say Shafei and the correct statement and that his right to his opinion, as it represents God's mercy and the weight of the weight in suchmatters. Then completed the final researches detective who was lifted up from the share of those who say that to consider of this formula was raised and that the suspended sentence for using rude their evidence in the adoption of their beliefs, with what has been mentioned of the responses to the evidence and the statements of most among mankind. The finished research conclusion included the most important findings of this study.

ابتدأت بحثي هذا بتعريفات للمصطلحات الواردة في العنوان، وهي الوقف والرفع .وبينت أن من الرفع ما هو صريح وما هو حكمي ، ثم شرعت في بيان مذاهب العلماء القائلين بعد هذه الصيغة موقوفة على الصحابي ،وانه لا يحكم لها بالرفع مطلقا وقد عرضت أقوالهم وأدلتهم وحججهم الداعمة لمذهبهم هذا .وبعد ذلك تطرقت لمسألة مهمة في هذا الموضوع مفردا لها مبحثا مستقلا وهي رأي الأمام الشافعي رحمه الله في هذه القضية وذلك لاختلاف النقل عنه ،فذكر البعض عنه انه يرى الوقف وذكر غيرهم انه يرى الرفع ،فأفردت لها هذا المبحث لاستيضاح القول الصحيح عن الشافعي وبيان رأيه الحق وذلك لما يمثله رأيه رحمه الله من ثقل ووزن في مثل هذه المسائل. ثم استكملت هذه المباحث بالمبحث الأخير الذي كان من نصيب القائلين بالرفع وعد هذه الصيغة مرفوعة حكما وان كانت موقوفة لفظا مستعينا بحججهم وأدلتهم في إقرار مذهبهم ،مع ما ذكروه من ردود على أدلة وأقوال مخالفيهم . وقد أنهيت البحث بخاتمة تضمنت أهم النتائج التي انتهت إليها هذه الدراسة.

Al- Sahabi s saying from Al- Sunna --- قول الصحابي من السنة

1. The proper limit for the concept of the environment is: the physical environment where human lives which consists of water, air, space, soil, organisms and constructions that satisfy his needs.2. The environment is divided into two parts: the natural environment and the built environment (the synthetic) which often man-made, and the human Relationship with the Environment is specific and limited with rules guided by the Holly Quran and Sunna, for their protection and care, and punished all violators of the controlled and specific rules established by the scholars of Islam.3. The Sunna fought the environmental pollution of all kinds, because it is a sensual corruption, to preserve this planet that Allah Almighty created for human residence. 4. The general purpose of the protection and care of environment in the Sunna, is to secure and safe life for humans, as well as the protection and care of other lives and creatures that Allah created to serve the humans The Islamic world both(International and Arabic) must enact laws and regulations for the protection and care of environment to preserve it of abusers, aggressors as enlightened by Prophet guidance and according to the legitimate Rule (There should be neither( harm nor malice)

The Environment --- it's protection and it's care in Sunna --- البيئة ومظاهر حمايتها ورعايتها في السنة النبوية

1-The Sunna is a root of religion roots, and it is the second assistant for the Islamic Sharia ,and it stands on it the proof.2- The financial policy stands on two corners ,i.e. : receipts and expenditures.3- Throught its applying in the (Madina) ,and then came the Caliphs ,the fair financial policy was applied by the Prophet Mohhamed (PBUH).4- The world now adays is very in need for such fair financial policy to solve its problems and its financial crisis ,by applying the Islamic economical systems through political rulers of the Arabic and Islamic countries will finish the pain of the people for such countries ,and thus will change the Muslims affairs for better.5- The Muslims must engage with Zakkat and gathered them in safe hands and then distribute them for who deserve it.6- The Islamic countries must quit the usury loans from the foreigncountries or from the International fund bank. And must distribute the Superfluous money to the Islamic poor countries so that lead to Social solidarity and as ordered by the Holy Quran.7- The governments must stop of importing what useless and harmful like cigarette, fireworks, andexpendituresand thus need expenditure rationing.8- Exhortation to and working to guide the institutes and the universities to care about the study of economic policies according to the Sunna rationally with the effect of it on modern Islamic thinking and with modern scientific ways.

1-La Sunna prophétique est l'un des faits actifs de la religion, qui est le deuxième principe qui enrechit la loi islamique et par laquelle on rectifie aussi bien la prevue… 2-La politique financière est basée sur deux piliers, les recettes et les dépenses…3-La politique financière equitable a été effectuée par le prophète Mohamad –PSL- par l'appliquer à Médine luminieuse, et les nobles califes qui sont venus après lui. 4-Le monde d'aujourd'hui a très besoin ainsi comme telle juste politique financère pour résoudre ses problèmes et ses crises financiers; L'application des systèmes économiques islamiques par les politiciens dirigeants dans les pays arabo-islamiques, permettrait d'éliminer la souffrance des peuples de ces pays, qui à son tour va changer la situation des musulmans au mieux de toute façon…5-L'engagement des musulmans à faire sortir l'argent de la zakat, puis la recueillir dans des mains honnêtes, et ensuite la distribuer aux nécéssiteux…6-Les pays islamiques doivent quitter les prêts usuraires des pays étrangers ou du fonds monétaire international, et doivent distribuer le surplus d'argent aux pays musulmans pauvres, à cause de ce qu'il y en a de noble solidarité sociale et qui est ordonnée dans le noble Coran.7-Les gouvernements doivent également réduire d'importer les marchandises qui ne sont pas necessaries, voire préjudiciables, comme les cigars, les petards et autres charges, ce la qui exige la rationalisation des dépenses…8-D'inciter et de travailler pour diriger les universities et les instituts de prendre en consideration l'étude des politiques économiques à la lumière de la Sunna d'une façon proportionnelle à son impact sur la pensée islamique contemporaine et par des moyens scientifiques correctes….

The financial policy --- according to the Sunna --- السياسة المالية --- ضوء --- السنة النبوية --- السياسة المالية في ضوء السنة النبوية