In the OSUL science , it is clear that Wajebat Gheyri are appealing and do not require the intention of a charity while Taharat Salas , although they are considered Gheyri, must be intended for worshiping, otherwise they will not have precedence. In order to solve this problem, the Osuleyon have traversed several paths, which briefly include: The intention of a Nafci Estehbabi in Gheyri matters; the purpose of the necessary title which is Taharat Salas in essence by the intention of Gheyi matters; the attainment of the intention in the Zelmoghadameh through the intention of the Gheyi matters; the multiplicity of the matter; the worshiping of Taharat Salas by the intention of the implied Nafsi; The qualification of Mogharabiat and not the existence of the possibility of being worshipable as an act; in the end, according to the drawbacks of the aforementioned considerations, it is concluded that there is no way to correct Taharat Salas unless there is a way to survive the Estehbab Nafsi of Taharat Salas after Gheyri matters; therefore, when Gheyi matters come through, though the essence of the Estehbab is destroyed, limit Estehbab remains untouched; hence, the worshiping of Taharat Salas is not derived from the Gheyri matters, but rather from the nafsi Estehbabi Matter.

The evaluation units and measuring scales are important in the Islamic Jurisprudence and usage of them are completely obvious in different chapters of jurisprudence such as Taharat (cleanliness) and Kurr water, Khums and Zakat, Diyyat, Jezya, Kharaj… besides different economic and commercial affairs. Arabs had no special system for measuring, but after uprising of Islam, Holy Prophet established a new system by commanding a new general rule and the very first law about this subject. He said: “Mizan is the scale of Medina and Mikyal is the gauge of Mecca.” This rule has not been changed with the expansion of Islam in the conquered territories and other evaluation units had been compared. What is a privilege in the Islamic weight units for trade and deal is its constancy notwithstanding the inconstancy of a single system in different systems of territories and tribes; such as Ratl in the Islamic jurisprudence has been unchanged in this 14 centuries. Dhira‘ and Sa‘ are the same. In this article we will discuss about the categorizing and explanation of standard of the scales and their usage in the Islamic jurisprudence.

One of the duties of jurists is to respond to new issues. One of the newest human issues in the field of nutrition, which is caused by the increasing need of humans for new food and due to the progress of science and technology, is the production of meat through cell culture in the laboratory. From a jurisprudential point of view, this issue has different dimensions that require comprehensive analysis. Is the principle of this work legally permissible or not? What is the status of produced meat in terms of taharat and najasat?And is it permissible to eat these meats on the assumption of taharat or not? These are the questions that the present article tries to answer by using the analytical descriptive method, and tried to examine the many aspects of the problem from different angles and open a way towards permission, taharat and heli'yat.

Mowlavi experiences the process of creating mathnavi through relying on his own creativity determined by the social factors. Impressed by various motivations, he produces this text in a specific language and with specific formal characteristics. These signs and features, being the outcome of the various discourses and formulations, form a text in which the traces of different discourses can hardly be followed. Of the triple major sources of thought in mathnavi, one is juristic discourse which is the representation of Mowlavi's religious knowledge. The present article after introducing the generalities of this knowledge deals with the various aspects of Mowlavi's juristic discourse such as taharat (state of purity), zakat (alms giving), ruzeh (fasting), namaz (The Prayer), hajj (The Pilgrimage), jahad (holy war), etc. and shows that Mowlavi by modifying this discourse through placing juristic terms and special linguistic constituents in new contexts and dictions, makes use of them as the new epistemological instruments. In fact, this very different discourse is the source of his rather independent and emancipating thought.

One of the issues that has been more or less discussed among jurists and has followed by some discourses has been the innate impurity of the unbelievers’ underage children.
The Sunni jurists believe in the cleanliness (ṭahārat) of human beings despite their type of tendencies and beliefs, which naturally includes the unbelievers’ children, too. In contrast, however, most of the Shī‘as believe that the unbelievers’ underage children follow their fathers and, like them, are considered as impure. In support to their viewpoints, these jurists have provided reasons that are all of them, as well as their evidences, critically reviewed and their feeble arguments are shown from different aspects and finally the theory of physical purity of the unbelievers’ children, whether in the field of the people of Scripture or the polytheists, is approved and some evidences have also been provided in this respect.

As understood by a study of the three letters ن, ق and ص in the chapters Qalam, Qaf and Sad, the common points, in addition to the main principles of religion, consist in the Quran as the base of Divine Zikr, the prophets` invitation, patience and resistance, against hardships and purity in worshiping God. The letter ن in Qalam along with an oath to what is for record and registration, refers to the status of the greatest prophet of God and his moral and manner of life as being in full agreement with the Divine zikr. The letter ق in the chapter Qaf with an oath to the holy Quran, refers to resurrection as a necessary reality and views the Prophet`s mission as mentioning those people of ready heart to avoid opposing God. The letter ص in the chapter Sad with an oath to the holy Quran as being full of sermon has put monotheist as the base for the prophets` mission and invited people to the Divine obedience.

In recent years, English for Research Publication Purposes (ERPP) has turned into a hot debate among scholars. Flowerdew’s (2015) seminal work on the significance of English in scholarly publication prepared the grounds for considering ERPP an independent field. The challenges and intricacies of publication in English-medium high-indexed journals have induced ERPP as a prioritized concern in non-Anglophone communities. This 10-chapter volume (entitled Introducing ERPP) is a timely attempt, yet surprisingly the first, by John Flowerdew and Pejman Habibie on the significance of ERPP in provoking equal opportunities for Anglophone and non-Anglophone scholars to disseminate knowledge. The book adheres to a neat structure with an informative introduction and an insightful conclusion. Other chapters deal with ERPP background (chapter two), the notion of publish or perish (chapter three), English discourses and perspectives (chapter four), theoretical and research grounds of ERPP (chapters five and six), gatekeeping issues (chapter seven), ERPP and digitalization (chapter eight), and ERPP pedagogical directions (chapter nine).

The “coupling system of the qur’ānic chapters” theory is one of the new efforts in the qur’ānic sciences domain to prove the existence of order in the Qur’ān. In this theory, it is suggested that the examination of the Qur’ān’s order be moved up from verses to chapters; thus, an extensive and obligatory relationship between the two neighboring chapters has been taken into account. As a fundamental research project, this article this study adopts a descriptive-analytical method to introduce the coupling system of the qur’ānic chapters and prove the effectiveness of this theory in understanding the Qur’ān in the two chapters of the Qur’ān 55 and 56 through depiction of various content relations and different verbal and semantical relationships between these two coupled chapters. The promotion of the research on the order of the Qur’ān from verses and excerpts to chapters and discourse – via practical implementation – has greatly helped understanding the role of suchlike studies in better grasp of the two chapters. A case-by-case reflection in the intertextual relationships between the two coupled chapters (Qur’ān 55 and 56) based on the interpretive opinions of ‘Allāma Ṭabāṭabā’ī can be an appropriate way to respond the question “what reasonable evidences exist for the coupled system of chapters in the two intended chapters?” Investigations show that relations such as common beginning and ending of the two chapters, common or nearly common statements and themes, content relations, etc., enhance the hypothesis on the symmetrical structure of these two chapters. The majority of the connections of these two chapters are common issues that have been examined in each of these two chapters from different perspectives such that they complement each other.

Studying the relationship between the verses of a chapter of Quran and considering the structure of a chapter is a new method in interpretation and perceiving the meanings of the verses that has been considered in new exegeses.This study explores the Structural relations of Ensan Chapter. While considering the structure of the chapter Ensan in different past commentaries, the essay first studies different attitudes in categorizing the verses. Then it tries to divide all the verses of the chapter into four main categories and shows the semantic relations of these verses so that the integral structure of the chapter is shown.

Surah al-Saf and al-Jom’ah are fourth and fifth chapter of seven special chapters called ‘mosabbahat’. Just these two chapters are consecutive. Content of these two chapters contains shared themes regarding their contents which can be main reason of their relation. It seems that the teachings are based on not disobeying Allah’s command and angry speech to believers at the moment of disobedience. In the other hand, this relation can be investigated by other relation instruments between the two texts, namely artistic imaging and melody of speech. Therefore, in this two chapters, shared components of artistic image and melody of speech is used. In this essay, its referred that unit subject in organic relation of two chapters plays the major role; however, it cannot be claimed that organic relation between these chapters is due to divine order of chapters.