سیدابوالقاسم حسینی زیدی

Although the essence of will, as one of the most significant existential perfections of the Almighty (Truth, The), is an established and undeniable fact, there are differences of opinion among Muslim philosophers regarding its nature, how it is attributed, and its characteristics, such as whether it is intrinsic or actual. Some philosophers, by attributing “will” to Divine knowledge, regard it as one of the essential attributes, equating it with the knowledge of the most perfect order (system). In contrast, others, referring to transmitted texts, classify “will” as one of the attributes of the actions of the Almighty. Finally, some believe that the “will” has levels and has both essential and actual levels. In the aḥādīth (Arabic: احادیث, singular: ḥadīth, meaning traditions and narrations, Arabic: روایات, romanized: riwayāt), some of the meanings of the “will” have been proven to God and some of its meanings have been denied by the Almighty. The research question is whether a clear and acceptable explanation of the will of the Almighty can be presented by analyzing the voluntary actions of humans, which are among the closest and most significant means of understanding the essence and attributes of God. We have concluded through an analytical approach in response to this question, that some voluntary actions of humans are mediated and indicative of deficiency, and the traditions negating “will” pertain to this type of “will” in relation to God. Conversely, some actions of the soul (self) are unmediated and indicative of perfection. Based on this understanding, we can argue for the intrinsic (essential) will of God as the Divine desire that corresponds to the knowledge of the most perfect order (system), which is the origin of the emanation of the universe. Furthermore, the actual will of God is identical to the objective essence of things, and things, in their very known nature, correspond to the divine intention.

A hadith can be cited when it is proved that it was issued by an Imam through criticism and evaluation. Sheikh Ansari, like other Shiite jurists, uses different evidence to reach the Imam's real meaning by forming hadith families instead of jurisprudential discussions. He has paid attention to many evidences in his jurisprudential books. Evidence can be divided in different ways, and according to a single classification, they are sometimes of the type of word and speech, which is called literal context, and sometimes they are not of the type of word and speech, which is called situational context. Using a descriptive-analytical method, this research has concluded that Sheikh Ansari uses this method to achieve the real meaning of a hadith. In his various books, he has used many literal contexts such as assignment, explanation, rule and entry, finding the cause, context, confrontation, narrator's question, understanding and interpretation of the first narrator, the title of the hadith chapter, affair with danger, and proverbs to understand the real intention of Imam in a hadith.

One of the issues raised under the topics of "ijtihād and taqlīd" is the invalidity of an obligatory act in the absence of taqlīd and caution, which almost all Shi'a jurists believe is invalid. The need to address this issue is because a person, after years of acting without imitation and caution, decides to perform actions with imitation of a mujtahid or caution from then on. Now, if his past deeds are invalid, he will suffer a lot of hardship to make up for his past deeds. In this article, in an analytical-descriptive method and citing library sources, the theories and arguments of Shi'a jurists have been criticized, and the basic question has been answered that, "in the case of action without imitation and caution, are all the past actions of the obligee (mukallaf) are considered void and should be made up for?" "And what is the criterion of the validity or invalidity of such a person's action the opinion of the mujtahid during the action or during the recourse?" By examining the evidence, it has been concluded that if such an action is in accordance with the facts or in accordance with the opinion of one of the two mujtahids during the action and during the reference (valid evidence), it is permissible and valid and does not require the compensation of past actions.

Considering the technology advancement and emergence of new trading methods for the greater welfare of humankind, the acceptance and non-acceptance (rejection) of the theory of union and spiritual distinction in meeting-place option (khiyār-i majlis) are among the issues that play a significant role in preserving the acquired rights of individuals in social life. In the past, arguments were placed in the meeting-place option regarding the relevance of union and physical distinction according to the form of the old trading methods, and gradually, with the emergence of transactions such as telephone contracts, internet contracts, etc. the topic of having an intellectual relationship was also raised by some experts. Now, the author uses a descriptive-analytical method regarding the loss of this intellectual relationship to prove a new claim under the title of the spiritual distinction theory in the meeting-place option based on intellectual connection, according to all the verses that indicate the importance of the intention and will of the parties and emphasis on the integrity and necessity of contracts, by reconciliation between conflicting traditions and justified justification of the conflicting narrative to the spiritual distinction in companionship of intellectuals procedure as well as resorting to the analogy of priority and the ruling of wisdom. According to the proof and acceptance of this theory in the event of disruption of the intellectual connection of the parties despite their physical union, the distinction, which is the end of the destruction of the meeting option, is realized due to the lack of objectivity of the physical distinction and union.

The Infallible act (Fiʿl al-Maʿṣūm) of Imam ʿAlayhi al-salām (Arabic: علیه السلام, literally: peace be upon him) can be used as a means of expressing religion and conveying the message. Two Ḥadīths (narrations) of “Ghiyāth” (Arabic: غیاث) which indicate “Infallible act (Fiʿl al-Maʿṣūm)” and Ḥadīth of “Sakūnī” (Arabic: سکونی) which is a mixture of “speech and act” about “dealing with a debtor after proving insolvency” are contradictory at first sight and most jurisprudents have sought to gather the two Ḥadīths. The present research has been concluded by a library method and descriptive-analytical method that the jurists, assuming a conflict between the two Ḥadīths, have placed different factors to the superiority of Ghiyāth’s Ḥadīth over Sakūnī, but the fact that jurists attribute the difference of opinion about an insolvent debtor to the difference and conflict in aḥādīth does not seem to be so true and therefore there is no conflict between Ghiyāth’s Ḥadīth and Sakūnī’s Ḥadīth in order to need to be prefer one over the other and as a result, there is no contradiction between “obligation to give a respite for an insolvent person” and “obligation to teach” on his behalf and Sakūnī’s Ḥadīth does not imply the incapacity of acts, but rather “the obligation of acquisition to fulfill the debt.”

The term “pilgrimage” refers to the desire and intention to do something or to see someone, and visiting someone is customarily defined as going to him/her to become friends and honor him/her. The Islamic jurisprudential underpinnings for visiting graves include verses, narratives, Muslim scholars’ opinions and fatwas, as well as rational verdicts. This article examines one of the jurisprudential pillars of pilgrimage—the fatwas and practical traditions of the jurists of the five schools of thought— by using library resources and a descriptive-analytical method. The Muslims agree to the legitimacy and desirability of paying respects to the grave of the Prophet, peace and blessings be upon him, both in words and in deeds. In addition, they find it preferable to pay respects to the tombs of the prophets, the pious, and other Muslims. The prevalence of pilgrimage among Muslims as a “religious tradition” is evidence of the validity of this practice. According to the evidence cited in this article, paying respects to the graves of the deceased- particularly the infallible and kin- is a long-standing custom that was started by the noble Prophet of Islam, peace be upon him, and followed by his beloved daughter and noble Companions. This practice was widespread during the time of the Infallible Imams (as) and then among religious scholars and it has continued up to now.

Marriage in the divine religions is not the only way to continue the survival of the human race, and these schools are looking for the spiritual excellence and progress of human beings and human society in this way. This saying will be explained more beautifully when evidence of it can be found in the texts and written pages that are considered heavenly according to the people of Sharia; found The issue that the current research is devoted to investigating - in a descriptive-analytical way - is the analysis of the category of marriage in a comparative way in the Jewish Shari'a and Imami Islam, and it was observed that there is a great similarity in the laws and traditions of Abrahamic religions regarding the rules of marriage, such as the form of marriage in Islam and the signing of the Ketubah in Judaism, which does not take place if there is no proper implementation of marriage. This research has been written using descriptive analytical method and using library resources.

In the viewpoint of some hadith scholars, the hadith "whoever transgresses in ablution is as its violator" may refers to the number of washings or an excess in ablution or an excess in the amount of water which is required for ablution, not the wipe in ablution. In the present survey, which studies the library sources by a descriptive-analytical method, it is revealed that the hadith is authentic due to the reliability of its narrators, and from the juridical point of view. By studying the verses of the Holy Quran, hadiths, and rational reasoning, it could be concluded Imam (AS) refers to a person who has obsession and performs ablution several times and therefore his ablution is invalid. Many hadiths express the prohibition of transgression in ablution and its performance for several times explicitly, implicitly, and confirmatory. The opposing hadiths can be summed up in two ways: 1) the second time washing could be accepted as a prescribed matter which is in accordance with fatwa or 2) which means transgression, is washing more than two times and refers to third washing, the issues makes the ablution unacceptable according to all jurists' consensus.

Understanding the ḥadīth is the next step after proving the issuance of the ḥadīth and making sure that the text is correct. Scholars, jurists and ḥadīth researchers have different principles and methods in understanding ḥadīth which have a great impact on the understanding of ḥadīth and its main and real purpose. In fact, understanding ḥadīth and understanding the real meaning of the pure narrators, which is the ultimate goal of all aḥādīth knowledges, is one of the most important and difficult knowledge of ḥadīth. The Infallible Imams (pbuh) have given a lot of advice on the science of critical study of transmission of tradition and understanding of ḥadīth. Al-Sheikh al-Ṣadūq, in his book Maʿānī l-ʾAkhbār has quoted from Dāwūd ibn Farqad from Imām al-Ṣādiq (pbuh) that the narrator said: I heard from Imam Ṣādiq (pbuh) that he said: "You are the best jurists, when you understand the meaning of our words." Sheikh Aʿzam writes: “The meaning of this tradition is to encourage Ijtihād and to use all one's strength in the way of understanding the meanings of the traditions.”

Jurists in their deductive jurisprudential books have criticized and evaluated many ḥadīths with bases and methods and have discovered the meaning and purpose of the transmitter of the hadith. Sheikh al-Anṣārī, the deep-thinking Shiʿa jurist, has also criticized and understood many ḥadīths in his jurisprudential and principal collections. The author tries to analyze his foundations and methods in understanding the ḥadīth with descriptive-analytical method by providing objective examples among his works, which no work has been observed in this regard. The Isnad or the text of the tradition may refer to damages such as Idrāj, Taṣḥīf, Taḥrīf, Taqdīm wa Ta’khīr, Iḍṭrāb, taqṭī’, transmitted to meaning, etc., which make it difficult to validate or understand it. The ḥadīth researcher should review the context of ḥadīth before beginning to understand ḥadīth and identify these damages and take necessary steps to eliminate them and access to an emended text of the ḥadīth to pave the way for the understanding of the ḥadīth.

Sheikh al-Anṣārī, in his jurisprudential and principal works, has noticed the damages that affect the correct understanding of ḥadīth in order to study the emergence and achieve the serious purpose of the Imam (pbuh), some of which are:The ḥadīth in the view of Sheikh al- Anṣārī should be examined before the process of understanding ḥadīth begins, so that it is not Taṣḥīf in it and it should be reconstructed, if it has Taṣḥīf. Sheikh al-Anṣārī applies the principle of non-misrepresentation if there is doubt about the occurrence of the Taṣḥīf in the narration. Sheikh al-Anṣārī considers the wrong understanding of some ḥadīths as a result of the negligence of the Idrāj occurred in the traditions, and although he did not use the term Idrāj and did not say that the narration is entered, but he noticed it and considered neglecting it as a reason for the slippage of others.Taqdīm wa Ta’khīr is one of the disadvantages of understanding the ḥadīth that has appeared in some ḥadīths and Sheikh al-Anṣārī paid attention to this damage and sometimes made it easier to understand the ḥadīth by showing it.It is necessary for a ḥadīth researcher from Sheikh al-Anṣārī's point of view to reconstruct an interrupted ḥadīth by referring to the original sources in order to have a correct understanding of the ḥadīth. He considers the exact semantics of some narrations to be dependent on seeing the entire narration, and brings the entire narration and explores the Infallible's meaning. Sheikh al-Anṣārī considered it permissible for a word in a ḥadīth to be transmitted in the meaning. He clarifies in the case that the original and the transmitted word's meaning differ only in the wording: "It is not permissible to transmit an muṭlaq tradition in a muqayyad manner, even if the transmitter acknowledges that it meant by muṭlaq is muqayyad manner, because this Ijtihād is from the transmitter and is only a proof for himself." Sheikh al-Anṣārī sometimes differentiates the tradition that transmitted to word from the tradition that transmitted to meaning by comparing similar narrations related to the same subject and by considering other evidences.One of the other problems of some ḥadīths that should be noticed before entering into the understanding of ḥadīth is having or showing Iḍṭrāb in ḥadīth. The extent of this problem is such that Muḥaqqiq al-Baḥrānī has claimed that there are few ḥadīths in al-Sheikh al-Ṭūsī’s Tahdhīb that are free of Ikhtilāl and Iḍṭrāb in the Isnad or text. Sheikh al-Anṣārī paid attention to this issue and tried to solve it. Sheikh al-Anṣārī points out: One of the problems that may cause misunderstanding in a ḥadīth is not to refer to similar and related ḥadīths, and therefore, in some cases, by referring to similar ḥadīths, Sheikh al-Anṣārī tried to remove the ambiguity of the ḥadīths.

The present research has dealt with some of these damages in Sheikh al-Anṣārī's viewpoint in a descriptive-analytical manner and has concluded that: factors such as not referring to primary references, Idrāj, Taṣḥīf, Taḥrīf, Taqdīm wa Ta’khīr, Iḍṭrāb, taqṭī’, transmitted to meaning and failure to refer to similar hadiths to remove ambiguity from the hadith has been considered by Sheikh al-Anṣārī, and even Sheikh al-Anṣārī himself has suffered from some of these damages and they have caused him to make mistakes in understanding the hadith in some cases.

The fact that in many societies, the rulers determined the cultural direction of the societies is undeniable; however, the historical facts show that despite having righteous leaders, some societies have continued their deviant path, and in some other societies, despite the extensive and long-term efforts of corrupt leaders for deviating the society, people were less influenced by their indoctrination and kept their original beliefs. The current research was carried out through a descriptive-analytical method, followed a problem-oriented approach, and used library sources to collect data. Although many narrations indicate the positive and negative role of the rulers in the religiosity of the people, according to the narrations that mention several factors for reforming or corrupting peoples’ culture, this conclusion comes from the sum of these two categories of narrations that the ruler is not the only factor of leading or corrupting people, and other factors sometimes neutralize the influence of rulers. In the Holy Qur'an, Pharaoh is referred to as a cruel ruler, and Pharaoh's invitation to the religion before peoples’ invitation, Moses' request from Pharaoh for the liberation of the Israelites, and the role of the ruler's facilities in guiding or misleading people are some of the characteristics and behaviors of Prophet Moses with Pharaoh, which are mentioned in the Qur'an, and prevented peoples’ interest in the religion or made it difficult.

Some groups of accountable (mukallafīn) people may sometimes have difficult jobs and may not be able to fast Ṣawm (Arabic: صوم) during the holy month of Ramaḍān at all, or in the summer, for example. The present research is a descriptive-analytic method, after preliminary statement about the terminology of ṭāqah (Arabic: طاقه, endurance) in the word and the Noble Qurʾān, as well as the examples of “upon those who are able [to fast, but with hardship]” (Arabic: علی الذین یطیقونه, Phonetic transliteration: allatheena yuteeqoonahu, the Noble Qurʾān 2:184) to investigate and express the fact that according to the traditions and opinions of jurists, even if the owners of hard jobs are not able to perform fast and carrying out or fulfilling the fasting (Arabic: قضا, Romanized: qaḍā of missed fasting) until the end of the working period (e.g., 30 years), due to difficult working conditions such as: the inability to leave or change a grueling job, the shift of working hours, not having vacation all year round, etc., and they are obligated to perform their fasts while they are alive after retirement and the end of service, because they are not like an old man or an old woman and a thirsty person after their retirement that fasting is harmful for them to be able not having qaḍā and satisfied with paying fidya (fidyah) for fasts missed out of necessity. But they will be considered examples of “upon those who are able [to fast, but with hardship]” (Arabic: علی الذین یطیقونه, Phonetic transliteration: allatheena yuteeqoonahu) and will be excused from performing fasting during the work, according to the above-mentioned conditions.

Dowry is one of the issues agreed in the marriage contract and as soon as the marriage contract is written, the wife acquires its ownership and has the right to demand it from the husband. The lawgiver and consequently the customary legislator, has forged a lien for a woman with some conditions for the executive guarantee of receiving the dowry, so that the woman can receive her dowry by refusing to obey. On the other hand, by concluding a marriage, a man has the right of enjoyment and can derive sexual pleasure from the woman. If these two rights are exercised simultaneously, there will be a conflict between them, because if the lien is exercised, the man will no longer be able to enjoy sexually and his right will be restricted. The solution to the conflict is discussed in this paper and the assumptions in which the right of enjoyment of the spouse takes precedence include four cases: the precedence of the condition; priority of the ruler verdict regarding the dowry payment by installments over the lien; the dowry being delayed; the assumption that the dowry payment should be made when possible, and the assumptions in which the lien of the wife takes precedence is in three cases: the assumption of the existence of conventional dowry and upon capability; delegation of dowry; tafwīḍ al-buḍ‘ (not determining the marriage portion in marriage contract) and disagreement over the dowry, have been investigated.

There are three points of view regarding the allegorical nature of some issues and propositions of the Holy Quran: 1. Famous commentators, by preserving the appearances of the verses, considered the aforementioned propositions as historical and analyzed their contents and considered all the elements and components of the propositions to be true. ; 2. Some others consider the above-mentioned collection of stories - including the main elements and details and adventures - to be a legend and in other words, they count them as myths; 3. A group of commentators have analyzed and interpreted some verses and stories by considering them allegorical or symbolic. The current research has expressed a new meaning about the theory of allegorical interpretation with the descriptive-analytical method and has come to the conclusion that: the characters and elements of the stories are real and had an external realization and cannot be intended only as a simile or symbol; Of course, the narrated stories have deep knowledge - in addition to the apparent meaning of the verse.

Contexts can be divided in various ways, which are divided into two types i.e. literal and non-literal (situational) according to one division. Like other Shiite jurisprudents, Sheikh Ansari uses various contexts to achieve the true meaning of Imam by forming hadith families in all jurisprudential discussions (issues). The present research has been involved in studying four non-literal (situational) contexts in a descriptive-analytical method and has concluded that: Firstly, according to Sheikh Ansari, consensus is one of the most important non-literal contexts that guides the hadith-researcher to understand the serious meaning of the Sinless; Secondly, the Grand Sheikh does not consider the understanding and action of the Companions as compensatory but he has repeatedly cited the understanding and action of the Companions to understand and analyze the meaning of the narrations in position of action; Thirdly, one of the non-literal contexts, which guides the hadith-researcher to the serious and real meaning of the hadith, is the scientific position of the seeker and Sheikh Ansari has used this context in his jurisprudential works, too; Fourth, Sheikh Ansari has omitted some possible meanings, which required the allocation of the majority, in some cases in his jurisprudential and principle heritage. Fifth, the Grand Sheikh has measured some narrations with the degree of incompatibility with the dignity and infallibility of the Sinless, and although they have been authentic in terms of the document (instrument), he has interpreted or discarded them.

The role of rulers in religiosity or non religiosity of society has been the subject of discussion by many scholars of religious and social issues. Some of them have considered the rulers as the only determining factor of the religious culture of the people based on the proposition of "people are on the religion of their rulers". An examination of the background of this phrase shows that despite its repetition in some contemporary research works, it is not found in authentic Shiite and Sunni sources, and in the few works mentioned, either its source is not mentioned or it is explicitly considered as a common proverb. Examining the content of this hadith by presenting it on the Qur'an and similar hadiths, shows that the negative or positive impact of the rulers on the religion and culture of society is acceptable and is confirmed by historical facts; But since according to some other verses and hadiths, many factors play a role in the religiosity or non religiosity of the people, the rulers can not be considered as the only factor; Especially in some societies, despite the rule of righteous leaders, society has continued its deviant path and in some societies, despite the extensive and long-term efforts of corrupt leaders to deviate society, people were less influenced by their instincts and maintained their original beliefs. Moreover, today, with the lifting of state monopolies in the political, economic, cultural, and media spheres, and the emergence of irresponsible but powerful transnational media empires, the positive and negative influence of national rulers on the culture of society has been greatly reduced.

The pilgrimage of the dead people and Ahl-Beit (P.B.U.T) has some effects on the person itself and his/her relatives (entourages) like any other things that a human does. Such effects are sometimes investigated individually and sometimes are subtilized socially and sometimes are studied in terms of the other religions’ viewpoint on these actions. In this research, we are aiming at mentioning firstly an introduction into the reasons why we go on a pilgrimage in the right direction and at stating that why we shouldn’t get out of this direction in terms of sharia and wisdom, and ultimately, we will study the educational aspects of pilgrimage individually and socially as well as its impact on non-Muslim and non-Shiite people. We also will investigate the negative and harmful effects of heresies and superstitions in pilgrimage. Also, since the pilgrimage has its own customs, do’s and don’ts and huge educational effects, we are going to mention the most important educational aspects of Ahl-Beit pilgrimage (P.B.U.H) and divine saints.

Conflict and difference of hadiths means inconsistency in content and reasoning of two or more hadiths. The issue of resolving the conflict and difference of hadiths, except in a few cases, is related to the understanding and knowing the purpose of the hadith, not to the critique, purification, and distinction of the valid hadith from the invalid one. The present research has investigated the methods of resolving the news conflict in viewpoint of Sheikh Ansari in a descriptive-analytical method and has concluded that: The Grand Sheikh uses the three methods of addition, preference, and selection - maintaining the mentioned order - in order to resolve the news conflict - in such a way that the customary addition takes precedence over implementation of preference rules, and if customary adaptation and addition is not possible, he refers to the preferences in order to prefer one of the two conflicting news over another and if there is no preference, it is time to select and he selects one of the two conflicting news. Accepting the generality over specific, absolute over constrained, government and entry, accepting the command over recommended one, prohibition to forbid, specific time and taqiyyah (hide and on-time action) are the most common methods of addition between conflicting narrations in the viewpoing of Sheikh Ansari.

Well-known (dominant) jurists have ruled that (letting thick dust reach one’s throat) is invalidating (breaking the fast), and most contemporary authorities consider it as an obligatory precaution. However, this issue has different arguments and branches, due to which the opinions of jurists also differ. The first branch of the problem is the concentration of dust or its absoluteness and the second branch is the addition of smoke and steam to the dust. Apparently, the narration of Soleiman Marvazi, among the evidences was the main reason for this verdict. However, the existence of the principle of the absoluteness and the conflict between the narration of Amr ibn Saeed and the narration of Soleiman Marvazi, creates two important challenges in the meaning of the narration of Soleiman. It has an effect on the issue to consider or not to consider attaching concentrated dust to the throat (letting thick dust reach one’s throat), to the main invalidating (breaking the fast, things which make a Fast void) eating and drinking. It seems that the verdict of obligatory precaution by the jurists is a way for better precaution and to get rid of these ambiguities. We have come to the conclusion by examining these arguments and branches that although the obligatory precautionary verdict for dust, smoke and steam is known as an independent breaking dominantly, but it is very difficult.

Verse 172 of A'raf Surah states the covenant and contract that God took from the children of Adam in a special homeland indicating that the human beings have witnessed the oneness of Right (God) in one single realm and have confessed the Lordship of God and worshiping him so that the way is closed to any excuses.Making an investigation into the allegorical theory in this verse and stating the reasons for this theory, this paper has concluded that the verse interpretation to stating the reality is contrary to at least 5 verses but its allegory will be much more solid than other viewpoints with the perception that it is related to the human nature because the apparent meaning of the verse is not such that it would not be permissible to deviate from it, but if there is any reason or analogy contrary to it, we should give up the appearance of the text and refer to the reason’s contents; If we put the other verses of the Qur'an beside the Covenant Verse and the Nature Verse and study all of them in the lump according to the interpretation method of the Qur'an to the Qur'an, the correctness of the mentioned possibility will become more obvious; The total contents of these verses is that the creation of the human being is such that he/she confesses the existence of God with a little reflection on our system of creation and existence provided that he/she is safe from the temptation of

One of the most important theories, which has been proposed to counter the tactics of Arrogance, is the theory of "resistance economy" which was first stated by the Supreme Leader in 2010. In this paper, after explaining the two words of economy and resistance in words and terms and defining the term "resistance economy", we have dealt with the principles and foundations of resistance economy in hadiths of Imam Reza (P.B.U.H). According to Imam Reza (P.B.U.H.), the pillars and foundations of resistance economy, based on which the Supreme Leader of the Islamic Republic of Iran has proposed this theory according to the same teachings, are as follows: achieving economic power (authority), independence and preventing the domination of infidels, maintaining the Islamic values and principles, reforming the consumption pattern, fighting against economic corrupt ones, economic justice. It is also stated in this paper that perhaps the most important pillar of the resistance economy is the reform of consumption pattern, which has four very important components: moderation and temperance, having a contentment spirit, creating the proper culture of consumption and the necessity to use and consume the domestic goods

White marriage means that the parties take action to co-habitation without concluding a legal marriage or lack one of the conditions of the marriage; and since its statistics are increasing in our current society, it is necessary to investigate the jurisprudential and legal aspects of this phenomenon. The present research attempts to investigate the importance of white marriage in jurisprudence and law in a descriptive-analytical method and has concluded that white marriage is not always considered as a marriage due to the lack of one of the pillars of correct legal marriage in terms of jurisprudence and law because three states can be imagined in white marriage, and all the three states lack one or more elements (pillars): in the first case, the parties take action to (co-exist) be together without any intention of marriage; In the second case, although they take action to (co-exist) be together with intention of marriage, there is no considerations and verbal acceptance (some consider this sort of marriage as a reciprocal (without acceptance) marriage); And in the third case, although there is both the intention and word, there are no other pillars of legal marriage, such as the father's permission for a virgin daughter or mentioning the dowry and duration in a temporary marriage.

Political science studies indicate that the development of a society depends upon the following factor: ensuring security, whether of land, water or air borders. Preserving borders in the Islamic political system is of great significance. There exist Qur’anic verses and traditions in Islamic doctrines that directly ask Muslims to preserve borders (frontiers) of Muslim countries. ImÁmiyyah or Twelvers’ figh attaches great importance to border guards and maintenance of Muslim territories. However, despite the eminent position of border guards in the political system of Islam, the issue in question has remained a jurisprudential rule at the level of a recommended one. However, in view of the wide-ranging and important discussion of border guards in Islam, the issue can be discussed as a jurisprudential rule. From among the cases where a qualified competent Muslim jurist can exercise his authority in enacting laws is the use of ‘jurisprudential rule’. The important feature of this jurisprudential rule lies in its wide application. With this jurisprudential rule in hand, various issues can be tested against this rule which, in turn, helps to discover the desired legal prescript (judgement) in the least possible time. Drawing upon the descriptive-analytic method and based on the Qur’anic, traditional, rational sources as well as jurisprudential discourses, in this article an attempt has been made to stablish the fact that protecting borders (border guards) is considered obligatory in the ImÁmiyyah jurisprudential system and to cast light on the discussions raised on the rule of border guards of Islamic countries.