Journal of Jurisprudence Faculty

Jurisprudential results are influenced by the general rules applicable to the particular issue. The disagreement among jurists and legal theorists regarding a particular rule result in differing conclusions.
One of these rules is the rule of using a word in more than one sense. Legal theorists have differed regarding the possibility and impossibility of such a use. Those who believe in impossibility often insist that a text does not indicate a legal ruling, as this is the use of a word in more than one sense, which, in their view, is impossible.
Those who believe in possibility can cite a jurisprudential text on a jurisprudential issue as evidence of a legal ruling for another issue by establishing circumstantial evidence of multiple uses. Furthermore, the existence of Quranic narrations has opened the door to research into the possibility of this use in the Holy Quran.
The research concluded that the use of a word in more than one sense is in itself possible, contrary to the opinion of Al-Muhaqqiq Al-Akhund (may God sanctify his secret) and in agreement with Sayyid Al-Khoei (may God sanctify his secret) and a number of jurists. It also resulted in the conclusion that the Qur'anic verses are an application of this rule, contrary to the view of Al-Muhaqqiq Al-Akhund and Sayyid Al-Khoei (may God sanctify their secrets).
The best evidence for possibility is occurrence, as can be found in an analysis of the Almighty's statement: "Indeed, it is a noble Qur'an in a protected Book which none shall touch except the purified." Jurists and commentators have adhered to its indication of two opposing meanings that cannot be reconciled except by stating that the word can be used in more than one sense.

This research addresses the idea frequently discussed in Islamic jurisprudence circles: " "Sharia rulings are a concern for rational rulings" This is a widely discussed topic in theological and jurisprudential circles, particularly among Adliya scholars from the Imami and Mu'tazila schools. Numerous interpretations of this phrase have been offered. Some scholars believe that Sharia rulings reveal rational rulings that the human mind may not be able to comprehend alone. For example, there may be a rational obligation that a person can only fulfill through the legislation of the sacred Lawgiver revealed to him. Commands and prohibitions, through promises of reward and threats of punishment, are additional incentives to act upon them, increasing obedience to rational commands that may not otherwise be accompanied by such incentives. Physical worship prepares the soul to receive divine knowledge, which brings it closer to fulfilling rational duties. Some scholars suggest that the punishment for violating a rational ruling can only be invoked if there is a Sharia that clearly defines that ruling, making the Sharia ruling a condition for imposing punishment.

This research examines and analyzes the concept of Shubha (ambiguity/doubt) as a cognitive، psychological، and doctrinal phenomenon with a significant impact on the jurisprudential thought and legal inference (Istinbat al-Shar'i) among Imami (jurists). Shubha has been a crucial element in the methodology of legislation and ijtihad (independent reasoning) due to its direct influence on diagnosing the subject of rulings، understanding texts، and determining jurisprudential positions in cases of confusion and hesitation.
The research is divided into four main sections، each containing several demands and axes:
Section One: Key Concepts and Terminology
This section defines Shubha linguistically and terminologically and explores its position in Usul al-Fiqh (principles of jurisprudence). It also discusses the term "Mutashabih" (ambiguous) as mentioned by scholars in their books, particularly in relation to "problematic verses" (Ayat al-Mushkilah), identifying verses with similar wording and analogies.
Section Two: Divisions of Shubha
This section categorizes Shubha according to Imami Usuli jurists، detailing its types: conceptual (mafhumiyya), legal (hukmiyya), objective (mawdu'iyya), and evidentiary (masdaqiyya).
Section Three: Imami Jurists' Views on
This section is divided into three demands:
• Early Imami Jurists' Views: Discusses the opinions of prominent early jurists.
• Later Imami Jurists' Views: Presents the perspectives of more recent jurists.
• Contemporary Imami Jurists' Views: Explores the insights of modern-day scholars. Each demand includes examples of the opinions of three scholars to illustrate the understanding of Shubha concerning
Section Four: The Impact of Shubha on Legal Inference and Jurisprudential Rules
This section has two demands:
• Impact on Inferring Legal Rulings: Examines how Shubha influences the derivation of legal rulings, citing several relevant instances.
• Impact on Building Jurisprudential Rules: Analyzes the role of Shubha in the formulation of jurisprudential principles and maxims.
Finally, the researcher presents conclusions and recommendations and provides a comprehensive list of references and sources. The researcher expresses gratitude to Allah for enabling the completion of this work, acknowledging that while not claiming perfection, significant effort was made to present the research in the most complete manner possible. Any correctness is attributed to Divine success، and any error is inherent in human endeavor.

The research aims to shed light on an interpretive semantic rule formulated by Sayyid Muhammad al-Sadr (1999) in his scattered linguistic discussions in his interpretive and jurisprudential efforts. This rule is derived from the Almighty’s saying: ((We have neglected nothing in the Book)), and al-Sadr made it a criterion for interpreting a number of linguistic and semantic phenomena in the Holy Quran, in addition to being an aspect of the rhetorical miracle of the Holy Quran according to Sayyid al-Sadr’s indications to that.

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Religious guidance is an important topic because it has psychological، ethical، and social dimensions. It can only be undertaken by experts in human psychology and ethics، which represent the essence of religion. One of the roles of righteous groups is to guide misguided and deviant people، following the approach of the infallible Imams (peace be upon them)، with the goal of purifying people's souls from evil tendencies and feelings of misguidance and deviation.
In the Imami doctrine، the Imam is not merely a political leader; rather، he is a guide and mentor appointed by God Almighty، taking the place of the Prophet (peace be upon him) in conveying the religion، explaining its meanings، interpreting the Qur'an، and clarifying the rulings. Imam al-Sadiq (peace be upon him) said: "We are God's proofs، we are God's doors، we are the eloquent tongue، and we are God's face..." Here، the problem of this research arises in the following questions:
What is the concept of religious guidance? What is its impact on the cohesion of Islamic society? Who are the ideal guides? Why did the nation disagree about the origin of the Imamate as a fundamental principle of religion?
The nature of the research required that it be divided into an introduction devoted to establishing the concepts of the research title، two chapters، followed by a conclusion، which I devoted to presenting the most important findings of the research، followed by a list of the research sources and references.

This study examines the concept of trustworthiness prevalent among both recent and contemporary scholars and researchers. It focuses on a construct that has been followed by our earlier scholars, such as Sheikh al-Saduq and Sheikh al-Ta\'ifa al-Tusi. However, later scholars adopted this approach in a new form, demonstrating the dynamism and development of the hadith school.
The study focused on practical examples, as they constitute a scientific tributary to academic study, on the one hand, and on examining the approaches of earlier scholars regarding the trustworthiness of narrators, and whether criticism or praise influenced their work on narrations, and how they worked with therapeutic reports in terms of the narrator\'s trustworthiness, on the other hand. The study traced the historical path of the emergence of the term trustworthiness among later scholars, highlighting some of the statements of al-Saduq and Sheikh al-Tusi regarding the trustworthiness of narrators, despite the collective awareness among specialists that emphasizes the narrative content of accepting or rejecting reports and the methodology based on internal and external evidence.

The Qur’anic text is a type of miraculous expression, whether in terms of the external form of the text, its expressive language, or its intellectual, doctrinal, legislative, and social contents... etc. This text continues to give the creative process its depth, authenticity, and comprehensiveness in terms of influencing the recipient and enriching other texts. Imam Hassan (peace be upon him), as a descendant of the House of Revelation and Infallibility, his rhetorical contexts represented an intellectual, cultural, social, and moral wealth... This type of discourse constitutes an integrative axis for the human personality and life reality. It truly represents a divine tributary distinguished in its characteristics by depth and comprehensiveness, which made this distinctive discourse woven into the fabric of the Qur’anic text, as this discourse calls for a clear employment of the language of the Qur’an and its doctrinal, legislative, and social contents. This, in turn, provides a clear indication that Imam Hassan (peace be upon him) was well aware of the Quranic objectives and the ways in which they can be employed in divine texts. This enabled his discourse to interact with the world of texts. This interplay between the two infallible texts represented a scientific, intellectual, and cultural asset.

At the beginning of the research, I point out that righteousness is important in all ethical aspects and standards through which a Muslim can establish a solid foundation that benefits him and society, according to the matters indicated in the Qur’an and Sunnah. This research examines the concept of righteousness from its linguistic, religious, and ethical aspects, explaining its importance as a central concept in Islam, as it encompasses the meanings of goodness and benevolence, and is a fundamental component in building the character of the faithful individual and a comprehensive society. It then moves on to the technical meaning, explaining that "righteousness" in Islam is not limited to the outward manifestation of worship, but rather encompasses belief in God, the Last Day, the angels, the scriptures, and the prophets, in addition to spending in the way of God, prayer, zakat, fulfilling promises, patience, and kindness to people, especially relatives and the needy. The study emphasizes that righteousness is a comprehensive way of life that promotes positive values such as honesty, justice, giving, and social solidarity, contributing to the building of a cohesive and spiritually balanced society. The study concludes that righteousness is not merely a passing act, but rather the essence of religion and the spirit of worship, and one of the greatest causes of God's pleasure and human happiness in this world and the hereafter.