Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 Qarīnat al-Irtikāz (Conjectural Symmetry) and its Efficiency in Solving New Fiqhi Issues Qarīnat al-Irtikāz (Conjectural Symmetry) and its Efficiency in Solving New Fiqhi Issues 7 34 71279 10.22034/jrj.2020.57181.2024 FA Reza Esfandyari Associate Professor of Department of Applied Jurisprudence at Islamic Sciences and Culture Academy ;Qom-Iran; r.esfandiari@isca.ac.ir Journal Article 2020 03 26 The nature of Qarīnat al-Irtikāz, its effect on verbal signification, and its role in solving the fiqhi (jurisprudential) issues are one of the most important uṣūlī topics. The first question is that, how is such symmetry recognized, how does it differ from other symmetries such as Qarīnat al-Inṣirā and Qarīnat al-Munāsibat, and how the various kind of Sīrat al-ʿAmalīyyah (practical attitudes) form based on mental irtikāz (fixed way). The next question is that, how such symmetry can be used to solve newly-raised fiqhi issues. Thus, the position of Qarīnat al-Irtikāz in the inference of religious law is the fundamental question before us. If we consider Qarīnat al-Irtikāz as any meaning that penetrates the mind, does not independently garner much attention, and its origin remains unknown, we should consider it as nonverbal-connected symmetries that always does not refer to a definite rational symmetry and is itself the origin of symmetry of Qarīnat al-Inṣirāf and Qarīnat al-Munāsibat of a rule and a subject. Thus, a special longitudinal system forms between these three types of symmetries, and originality and adherence to the symmetries will be adaptive. By searching for uṣūlī sources, two types of efficiency can be imagined for Qarīnat al-Irtikāz: first, efficiency in determining the literal meaning and second, efficiency in the shaping of attitudes of the wise people and jurists. Considering the position of the wise people and jurists’ attitudes in recognizing the ḥukm (rule) and the subject of the ḥukm, and also the implication of the verbal evidence on ḥukm or subject, we can understand the importance of intervention of irtikāzāt in shaping the attitudes and their role in discovering the ḥukm or the subject of the ḥukm.By examining three examples of newly-raised issues, first, based on implicit stipulation whether the woman’s services at home is free or transactional, second, bank liability in its new form, third, local anesthesia at the site of ḥadd (legal punishment) and retribution with medical tools, we conclude that Qarīnat al-Irtikāz has a decisive role in understanding the verbal evidence, in generalizing or narrowing verbal signification, and in conclusion or non-conclusion of iṭlāq (inclusiveness). The nature of Qarīnat al-Irtikāz, its effect on verbal signification, and its role in solving the fiqhi (jurisprudential) issues are one of the most important uṣūlī topics. The first question is that, how is such symmetry recognized, how does it differ from other symmetries such as Qarīnat al-Inṣirā and Qarīnat al-Munāsibat, and how the various kind of Sīrat al-ʿAmalīyyah (practical attitudes) form based on mental irtikāz (fixed way). The next question is that, how such symmetry can be used to solve newly-raised fiqhi issues. Thus, the position of Qarīnat al-Irtikāz in the inference of religious law is the fundamental question before us. If we consider Qarīnat al-Irtikāz as any meaning that penetrates the mind, does not independently garner much attention, and its origin remains unknown, we should consider it as nonverbal-connected symmetries that always does not refer to a definite rational symmetry and is itself the origin of symmetry of Qarīnat al-Inṣirāf and Qarīnat al-Munāsibat of a rule and a subject. Thus, a special longitudinal system forms between these three types of symmetries, and originality and adherence to the symmetries will be adaptive. By searching for uṣūlī sources, two types of efficiency can be imagined for Qarīnat al-Irtikāz: first, efficiency in determining the literal meaning and second, efficiency in the shaping of attitudes of the wise people and jurists. Considering the position of the wise people and jurists’ attitudes in recognizing the ḥukm (rule) and the subject of the ḥukm, and also the implication of the verbal evidence on ḥukm or subject, we can understand the importance of intervention of irtikāzāt in shaping the attitudes and their role in discovering the ḥukm or the subject of the ḥukm.By examining three examples of newly-raised issues, first, based on implicit stipulation whether the woman’s services at home is free or transactional, second, bank liability in its new form, third, local anesthesia at the site of ḥadd (legal punishment) and retribution with medical tools, we conclude that Qarīnat al-Irtikāz has a decisive role in understanding the verbal evidence, in generalizing or narrowing verbal signification, and in conclusion or non-conclusion of iṭlāq (inclusiveness).

http://jostar-fiqh.maalem.ir/article_71279_d14659576c3a81b828b9cd253f44d249.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 Analyzing the Ḥadīth al-Raf‘ Analyzing the Ḥadīth al-Raf‘ 35 68 71345 10.22034/jrj.2021.58226.2100 FA Hassan Ghanbari Sheykhshabani Graduate Student of Level Three at Hawza Ilmiyya of Qom- Iran; (Corresponding Author); hassan.67@chmail.ir MohammadTaqi Ghanbari Sheykhshabani Master Student of History at University of Islamic Sciences; ali1389@iran.ir Journal Article 2020 07 20 In the controversy between traditionalists(akhbaris) and scholars of principle of jurisprudence, the latter having tried to prove innocence, resorted to some traditions of which the most important and complex is ḥadīth al-raf'. There are many disagreements about this hadith which can be found in the words of Usulis including being real or virtual, the meaning of the raf' itself and how it implies to the principle of innocence which the most important one is the discord about what the object (muta'allaq) of raf' can be. Regarding this issue, Usulis have suggested some possibilities including general effects and afterlife punishment. Considering different results of each idea in jurisprudence and its principles, the authors have initially tried to prove that the real meaning of the raf' other than the phrase "ma-la-yotighoon" is punishment, and then they mentioned some problems regarding punishment and some results have been explored too, and ultimately they explored the implication of this ḥadīth on innocence which it became apparent that this ḥadīth is unrelated to the conflict in the discussion of innocence. In the controversy between traditionalists(akhbaris) and scholars of principle of jurisprudence, the latter having tried to prove innocence, resorted to some traditions of which the most important and complex is ḥadīth al-raf'. There are many disagreements about this hadith which can be found in the words of Usulis including being real or virtual, the meaning of the raf' itself and how it implies to the principle of innocence which the most important one is the discord about what the object (muta'allaq) of raf' can be. Regarding this issue, Usulis have suggested some possibilities including general effects and afterlife punishment. Considering different results of each idea in jurisprudence and its principles, the authors have initially tried to prove that the real meaning of the raf' other than the phrase "ma-la-yotighoon" is punishment, and then they mentioned some problems regarding punishment and some results have been explored too, and ultimately they explored the implication of this ḥadīth on innocence which it became apparent that this ḥadīth is unrelated to the conflict in the discussion of innocence.

http://jostar-fiqh.maalem.ir/article_71345_5df6cb05797ffd2bd6f9ccc0faa5714d.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 Philosophy of political jurisprudence Philosophy of political jurisprudence 69 98 71236 10.22034/jrj.2020.56007.1889 FA Seyyed Sajjad Izadehi Associate Professor, Department of Politics, Institute for Islamic Culture and Thought, Qom, Iran Sedigheh SeddighTaghizadeh Student of Imami kalam, University of Quran and Hadith Journal Article 2019 11 29 Political jurisprudence as an interdisciplinary tendency in the field of jurisprudence that deals with political issues and issues, although it has existed in all periods of jurisprudence, however, the establishment of the Islamic system with a jurisprudential approach has emphasized its necessity and has, in the present era, become a governmental approach to governing the jurisprudence, favorably and efficiently, with goals such as managing the life of the religion and the people of the world and responding to all the needs of life. Individual, social, and governmental responsibility for believers and citizens of Islamic society. this interdisciplinary tendency in the field of politics, despite sharing with other political science trends such as political philosophy, political theology, political ethics in the system of issues and political issues, in various ways such as method, end and purpose, resources and audience, relevance. They are different and have different characteristics. however, given the content of interdisciplinary tendencies in the political arena, political jurisprudence should be evaluated in the ranking of political arena tendencies, with a priori rank over political philosophy and political theology and a posteriori over political ethics. although the method of political jurisprudence is subordinate to the method of jurisprudence and uses the method of ijtihad in analyzing and presenting rulings, it has a more holistic approach to reason and a minimalist approach to worship. obviously, the scope of political jurisprudence was subject to the conditions of the time and in the time of the jurisprudence's power, it was responsible for analyzing the individual issues of the jurists and, in the case of the social authority of the jurisprudents, it was responsible for analyzing the different aspects of social and governmental life and administering the system of governing the lives of Islamic society. Political jurisprudence as an interdisciplinary tendency in the field of jurisprudence that deals with political issues and issues, although it has existed in all periods of jurisprudence, however, the establishment of the Islamic system with a jurisprudential approach has emphasized its necessity and has, in the present era, become a governmental approach to governing the jurisprudence, favorably and efficiently, with goals such as managing the life of the religion and the people of the world and responding to all the needs of life. Individual, social, and governmental responsibility for believers and citizens of Islamic society. this interdisciplinary tendency in the field of politics, despite sharing with other political science trends such as political philosophy, political theology, political ethics in the system of issues and political issues, in various ways such as method, end and purpose, resources and audience, relevance. They are different and have different characteristics. however, given the content of interdisciplinary tendencies in the political arena, political jurisprudence should be evaluated in the ranking of political arena tendencies, with a priori rank over political philosophy and political theology and a posteriori over political ethics. although the method of political jurisprudence is subordinate to the method of jurisprudence and uses the method of ijtihad in analyzing and presenting rulings, it has a more holistic approach to reason and a minimalist approach to worship. obviously, the scope of political jurisprudence was subject to the conditions of the time and in the time of the jurisprudence's power, it was responsible for analyzing the individual issues of the jurists and, in the case of the social authority of the jurisprudents, it was responsible for analyzing the different aspects of social and governmental life and administering the system of governing the lives of Islamic society.

http://jostar-fiqh.maalem.ir/article_71236_5f769a9e57c70969c180ce2e335f474a.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 The Structure of Civilizational Fiqh The Structure of Civilizational Fiqh 99 132 71344 10.22034/jrj.2020.55629.1841 FA Abdolhamid Vaseti Faculty member of Moʼasseseh-ye Moṭāleʻāt-e Rāhbordī ʻUlūm va Maʻāref-e Eslāmī Mashhad- Iran; hvaseti@yahoo.com Mohammadhassan AliAbadi Faculty member of Moʼasseseh-ye Moṭāleʻāt-e Rāhbordī ʻUlūm va Maʻāref-e Eslāmī Mashhad and a member of the Manṭeq-e Fahm-e Dīn Group of Research Centre for Culture and Thought-Iran; (Corresponding Author); m.hasan.aliabadi@gmail.com Journal Article 2019 09 28 The science of fiqh (jurisprudence) is responsible for determining the practical and behavioral duties of the mukallaf (the one charged with a duty). This science, which has dealt more with individual behaviours of the mukallaf, has seen various internal structures throughout the history of fiqh and fiqāhat (jurisprudential expertise). If it is necessary for fiqh to enter the stage of systematization and to undertake the production of structures, systems and processes necessary for the administration of society, it certainly needs a structure appropriate to this mission. After studying the preliminary issues, the concepts of the issue and structure, and tabwīb (classification) of fiqh throughout the history of fiqāhat, this research has obtained the classification index. In concluson, the requirements for achieving the desired structure of civilizational fiqh has discussed along with issues such as foresight in classification, the network of issues and human issues and their network needs, the role of the structure of humanities in the classification of fiqh, the systematization of fiqh, and the role of civilizational structures and processes in the structure of fiqh. Using some narrations and aforementioned issues, an initial proposal has presented. As a result, the desired structure of fiqh should cover all the infrastructures, macro-systems, subsystems and processes related to the realization of Islamic civilization. The main mission of civilizational fiqh is to deduce the processes of managing society in all civilized systems therefore, its structure needs to be built with the same criteria. According to the requirements of the structure of civilizational fiqh, this study has suggested that fiqh has eleven-part structure and consists of about forty macro systems for which the necessary processes are deduced from fiqh. Keywords: classification of fiqh, civilizing attitude, desired structure of fiqh, chapters of civilizational fiqh, religious systematization, community management processes, systematization of fiqh. The science of fiqh (jurisprudence) is responsible for determining the practical and behavioral duties of the mukallaf (the one charged with a duty). This science, which has dealt more with individual behaviours of the mukallaf, has seen various internal structures throughout the history of fiqh and fiqāhat (jurisprudential expertise). If it is necessary for fiqh to enter the stage of systematization and to undertake the production of structures, systems and processes necessary for the administration of society, it certainly needs a structure appropriate to this mission. After studying the preliminary issues, the concepts of the issue and structure, and tabwīb (classification) of fiqh throughout the history of fiqāhat, this research has obtained the classification index. In concluson, the requirements for achieving the desired structure of civilizational fiqh has discussed along with issues such as foresight in classification, the network of issues and human issues and their network needs, the role of the structure of humanities in the classification of fiqh, the systematization of fiqh, and the role of civilizational structures and processes in the structure of fiqh. Using some narrations and aforementioned issues, an initial proposal has presented. As a result, the desired structure of fiqh should cover all the infrastructures, macro-systems, subsystems and processes related to the realization of Islamic civilization. The main mission of civilizational fiqh is to deduce the processes of managing society in all civilized systems therefore, its structure needs to be built with the same criteria. According to the requirements of the structure of civilizational fiqh, this study has suggested that fiqh has eleven-part structure and consists of about forty macro systems for which the necessary processes are deduced from fiqh. Keywords: classification of fiqh, civilizing attitude, desired structure of fiqh, chapters of civilizational fiqh, religious systematization, community management processes, systematization of fiqh.

http://jostar-fiqh.maalem.ir/article_71344_dba95ecf965166d7a61e90c27ae456a9.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 A Deliberation on the Ruling of Invalidation of the Fast by Immersing the Head in Water A Deliberation on the Ruling of Invalidation of the Fast by Immersing the Head in Water 133 160 68063 10.22034/jrj.2020.54625.1716 FA Mohammadreza Kaykha Associate Professor at Department of Jurisprudence and Foundations of Islamic Law, Zahedan; 0000-0003-3434-287x Hamid Moazzeni PhD Sudent at Department of Jurisprudence and Foundations of Islamic Law, Zahedan; moazzeni62@gmail.com Journal Article 2019 06 02 There is a substantial disagreement among Shīʿī fuqahā (jurists) on the ḥukm (ruling) of immersing of the head in water by a fasting person. There is also a disagreement between Sunni fuqahā. According to some reports, early Muslims used immersion (irtimās) to reduce the difficulty of fasting. In terms of conventional understanding, immersion has no objection to imsāk (abstention) and the reality of fasting therefore, proving its mufṭirāt (things that break the fast) will be proof of a pure devotional matter and is contrary to conventional understanding. On the other hand, the concept of muftir can be used in a meaning that includes both prohibition and divine transcendence. Thus, it is mentioned in some narrations that lying invalidates the wuḍū (ablution) and backbiting invalidates the fasting. There is also a conflict between the narrations in this regard. This study, which has been done by descriptive-analytical method, shows that the evidence of the generally accepted view is debatable and the proof of invalidation, qaḍā (fulfillment of neglected duties), and kaffārah (atonement) for this action is a matter for serious consideration. As a result, according to the iṭlāq (inclusiveness) of the Holy Qurʼān which indicates the lack of conventional and obligatory prohibition, it seems that a combination of evidence with the view of kirāhah (disapproval), which was chosen by Āyatullāh al-Sīstānī, the contemporary faqīh, is more acceptable and it is the selected view. There is a substantial disagreement among Shīʿī fuqahā (jurists) on the ḥukm (ruling) of immersing of the head in water by a fasting person. There is also a disagreement between Sunni fuqahā. According to some reports, early Muslims used immersion (irtimās) to reduce the difficulty of fasting. In terms of conventional understanding, immersion has no objection to imsāk (abstention) and the reality of fasting therefore, proving its mufṭirāt (things that break the fast) will be proof of a pure devotional matter and is contrary to conventional understanding. On the other hand, the concept of muftir can be used in a meaning that includes both prohibition and divine transcendence. Thus, it is mentioned in some narrations that lying invalidates the wuḍū (ablution) and backbiting invalidates the fasting. There is also a conflict between the narrations in this regard. This study, which has been done by descriptive-analytical method, shows that the evidence of the generally accepted view is debatable and the proof of invalidation, qaḍā (fulfillment of neglected duties), and kaffārah (atonement) for this action is a matter for serious consideration. As a result, according to the iṭlāq (inclusiveness) of the Holy Qurʼān which indicates the lack of conventional and obligatory prohibition, it seems that a combination of evidence with the view of kirāhah (disapproval), which was chosen by Āyatullāh al-Sīstānī, the contemporary faqīh, is more acceptable and it is the selected view.

http://jostar-fiqh.maalem.ir/article_68063_ecd3618971cc9a1eedb954b0ca314171.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 Distinguishing the Effect of Ḍamīmah and Inḍimām in Intention of Taqarrub Distinguishing the Effect of Ḍamīmah and Inḍimām in Intention of Taqarrub 161 194 67217 10.22034/jrj.2019.54513.1706 FA Mohammad-Reza Naeini Teacher of Advanced Studies in Fiqh and Usūl at the Ḥawzah al-ʿIlmīyyah of Qom; mrnaeini47@gmail.com Mohammad Hakim Student of the Ḥawzah al-ʿIlmīyyah.of Qom and a PhD student in Jurisprudence and Principles of Islamic Jurisprudence, Farābī Campus, University of Tehran, Qom, Iran-Iran(Corresponding Author); khak_mohammad@yahoo.com Journal Article 2019 06 12 One of the most challenging topics in the field of ibādāt (worship) is the analysis of the various types of ḍamīmah (attachment) and the rulings of methods of inḍimām (combining) the intention with nīyyah of taqarrub (intention to find proximity to God), which leads to the disruption of the nature of nīyyah (intention) and the denial of correctness in devotional behaviour. This study, which uses an analytical-descriptive method, first, deals with the conceptualization of the intention of qurbah (intention of drawing close to God), and considers the conjective motivation of the expression of servanthood as a criterion for the realization of the nīyyah of worship. Then, it explains the differences between standard and sufficient nīyyah in worship and the purity of intention necessary to attain the perfection of action. Next, it tries to explain the various types of ḍamīmah and the methods of combining (inḍimām) the intention to the nīyyah of taqarrub, and also to validate the views of the fuqahā (jurists) about the rules of ḍamīmah and inḍimām. In fiqhī (jurisprudential) texts, analysis of the ruling of combining the intention of worship general causes which has no inherent contradictions with ikhlāṣ (spiritual devotion), has given rise to views such as, permissibility of such inḍimām and the validity of action, denying the validity of devotional behaviour due to the non-realization of the exclusive and pure sincerity meaning, and detailed view based on methods of inḍimām or preference of ḍamīmah. Some opinions such as just losing the thawāb (reward), the non-necessity of repeating the action, and also the invalidity of devotional acts and the need to perform it anew or make it up have been voiced regarding ḍamīmah intention which is contrary to ikhlāṣ, such as rīyā (pretend virtuousness). The selected theory in this study is based on standard nīyyah in worship which is obtained by analyzing the Qurʾānic and ḥadīthī documents in this field. This view is the opinion of the permissibility of inḍimām and the validity of action in the ḍamīmah of the first type, and the opinion of the invalidity of worship in ḍamīmah of the second type in various styles of inḍimām. Also, in attachment (ḍamīmah) of the intention of other matters which are not in conflict with ikhlāṣ, the opinion of absolute validity is accepted by refinement of the basis of a ruling. One of the most challenging topics in the field of ibādāt (worship) is the analysis of the various types of ḍamīmah (attachment) and the rulings of methods of inḍimām (combining) the intention with nīyyah of taqarrub (intention to find proximity to God), which leads to the disruption of the nature of nīyyah (intention) and the denial of correctness in devotional behaviour. This study, which uses an analytical-descriptive method, first, deals with the conceptualization of the intention of qurbah (intention of drawing close to God), and considers the conjective motivation of the expression of servanthood as a criterion for the realization of the nīyyah of worship. Then, it explains the differences between standard and sufficient nīyyah in worship and the purity of intention necessary to attain the perfection of action. Next, it tries to explain the various types of ḍamīmah and the methods of combining (inḍimām) the intention to the nīyyah of taqarrub, and also to validate the views of the fuqahā (jurists) about the rules of ḍamīmah and inḍimām. In fiqhī (jurisprudential) texts, analysis of the ruling of combining the intention of worship general causes which has no inherent contradictions with ikhlāṣ (spiritual devotion), has given rise to views such as, permissibility of such inḍimām and the validity of action, denying the validity of devotional behaviour due to the non-realization of the exclusive and pure sincerity meaning, and detailed view based on methods of inḍimām or preference of ḍamīmah. Some opinions such as just losing the thawāb (reward), the non-necessity of repeating the action, and also the invalidity of devotional acts and the need to perform it anew or make it up have been voiced regarding ḍamīmah intention which is contrary to ikhlāṣ, such as rīyā (pretend virtuousness). The selected theory in this study is based on standard nīyyah in worship which is obtained by analyzing the Qurʾānic and ḥadīthī documents in this field. This view is the opinion of the permissibility of inḍimām and the validity of action in the ḍamīmah of the first type, and the opinion of the invalidity of worship in ḍamīmah of the second type in various styles of inḍimām. Also, in attachment (ḍamīmah) of the intention of other matters which are not in conflict with ikhlāṣ, the opinion of absolute validity is accepted by refinement of the basis of a ruling.

http://jostar-fiqh.maalem.ir/article_67217_e4a14ee2a0943c8e6cb584012f9125f5.pdf

Islamic Propagation Office of Qom Seminary, Khorasan Razavi Branch Journal of Islamic Law and Jurisprudence 2476-7565 7 4 2022 02 20 Jurisprudential-Literary Rethinking in the Recitation of ‘Arjulukum’ and the Inferred Ruling of the Verse of Wuḍū Jurisprudential-Literary Rethinking in the Recitation of ‘Arjulukum’ and the Inferred Ruling of the Verse of Wuḍū 195 218 71288 10.22034/jrj.2020.56241.1928 FA Seyed Mostafa Tabatabai Ph.D., Islamic Seminary of Qom, Qom, Iran Hasan Alidadi Soleimani Assistant Professor, International Campus University of Tehran, Kish, Iran Journal Article 2019 12 09 Wiping (masḥ) the foot or washing it in wuḍū is one of the most contentious issues in Shīʿah and Sunnī fiqh. The sixth verse of Sūrah al-Māʾidah is one of the main sources of this contention. Because the word ‘arjulukum’ in the aforementioned verse has been recited with the three diacritical marks of rafʿ, naṣb (a diagonal line over a letter(, and jarr (a diagonal line under a letter). There is a discrepancy among the fuqahā (jurists) in explaining these recitations and in the inferred ruling of them, that each of whom has tried to justify the verse according to his own opinion. By using library sources, this study has been analyzed the three recitations and the inferred ruling of them from a literary point of view. The difference of this study is that the contents of the verse have been studied and analyzed according to all three recitations, far from prejudice, without jurisprudential prejudice, without considering the narrations which interpreted it, and only in accordance with literary and syntactic rules. According to this study, the rafʻ recitation and one of the types of the naṣb and jarr recitations are not useful for any of the opinions. It is permissible to use the ruling of wiping the foot from the other types of the naṣb and jarr recitations without any problem, while the use of the rule of ghusl (ritual bathing) is not permissible and is flawed. Wiping (masḥ) the foot or washing it in wuḍū is one of the most contentious issues in Shīʿah and Sunnī fiqh. The sixth verse of Sūrah al-Māʾidah is one of the main sources of this contention. Because the word ‘arjulukum’ in the aforementioned verse has been recited with the three diacritical marks of rafʿ, naṣb (a diagonal line over a letter(, and jarr (a diagonal line under a letter). There is a discrepancy among the fuqahā (jurists) in explaining these recitations and in the inferred ruling of them, that each of whom has tried to justify the verse according to his own opinion. By using library sources, this study has been analyzed the three recitations and the inferred ruling of them from a literary point of view. The difference of this study is that the contents of the verse have been studied and analyzed according to all three recitations, far from prejudice, without jurisprudential prejudice, without considering the narrations which interpreted it, and only in accordance with literary and syntactic rules. According to this study, the rafʻ recitation and one of the types of the naṣb and jarr recitations are not useful for any of the opinions. It is permissible to use the ruling of wiping the foot from the other types of the naṣb and jarr recitations without any problem, while the use of the rule of ghusl (ritual bathing) is not permissible and is flawed.

http://jostar-fiqh.maalem.ir/article_71288_5b9df85ad4fef430727d107072eb33b7.pdf