ahmad taherinia

The words zīnatahunna and mā ẓahara in verse 31 of Sūrat al-Nūr are among the pivotal and role-creating words in the discussions of ḥijāb (Islamic dress code), positions to be covered, and positions of exception, which due to some conceptual and evidential ambiguities, have caused different views on the obligation and non-obligation of ḥijāb, positions of mandatory coverage and its exceptions. With the aim of explaining the concept and instances of these two words, the present article has studied them with an analytical-interpretive method and has come to the conclusion that although the word zīnat (charms) lexically means accidental (‘āriḍī) charms, but in the Qur'anic usages, it refers to both essential and accidental charms and it is applied to the female body, too. Furtheremore, what is meant by mā ẓahara minhā (what is outward) is charms or ornaments that are not normally and naturally covered, not organs that appear accidentally and involuntarily, and not especially the lower part of the legs or the clothes or organs that are visible in the original creation. Therefore, the instances of zīnatahunna (women's charms) are: women's body, jewelry, clothing, and cosmetics. And the instances of mā ẓahara minhā are: face, hands and makeup applied on them, which are exempted from the prohibition of outward expression (iẓhār).

The position of Ifta (giving religious verdict) and the expression of religious orders is one of the duties of Faqihs during the period of occultation of Imam Mahdi (p.b.u.h). Although Shiah Faqihs are in complete agreement about Ifta for Faqih and getting his approval in obeying him in religious verdicts he gives, they are in disagreement in legitimacy of Ifta and its obligation in getting permission from an infallible`s decree. The present paper seeks to expound whether undertaking the responsibility of Ifta needs Divine command or it is a scientific position that does not need to be fabricated or installed. However, Shiah Faqihs discussed about Ifta, they did not take it into serious consideration. Therefore, the current article deals with the essence of what Ifta is. The findings show that on one hand Ifta is an individual and scientific incident that is equal to Ijtihad. So it is not to be fabricated or installed. Everyone can reach this position by attaining the basics of Ijtihad. But on the other hand it means jurisprudency and intervening in others` affairs that is a social incident. Ifta is a divine position and it can be fabricated or installed.

One of the undisputable principles proposed in ShiÝÐ fiqh for which arguments have been given in various cases is the principle “that no person has any naturally-vested power over any other person (the principle of the autonomy of the individual)”. Although in various fields of fiqh, Shi’i jurisprudents (faqihs) have made recourses to the arguments for the principle in question and issued verdicts (fatwa) in support of it, they have not spoken so much of its origin and nature. Given the importance of this principle in ShiÝÐ fiqh, especially in discussions on the government and politics and its effect on the rejection or affirmation of certain governmental positions for women such as being a leader or a judge, it seems necessary to speak of the nature and origin of the principle. Seeking to elaborate on the nature and origin of the principle, the present article explores the expositions faqihs have given for the principle and comes to a conclusion that the principle in question has its roots in the doctrine of the unity of Divine creative power. Therefore, the principle in question in the Principles (Osul) terminology is taken to be a legal argument, an imÁrah (an evidence which leads to a speculative reasoning) and as such a fact/truth revealer, rather than a practical principle which serves to make the person responsible for his religious duties (mukallaf ) free from bewilderment and confusion.

Morphology is one of the sciences with an influential role in the interpretation of the Quran، which is investigated in the present paper. The discussion in this paper is centered on two main points: 1- «recognition basic letters of the Quranic words» 2- «recognition of the cases and modes of the words» of the Quran. The idea of the first point is that morphology helps the interpreter recognize the different possibilities of the basic letters of the word and to single out one of these possibilities، in order to fund out the root and tense of the word. In the second point، the idea is that morphology contributes to recognizing the difficult، common، similar and unified cases and modes.