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In “Shuf‘a”, besides the loss that may be suffered by the partner, the customer is also exposed to damage, therefore, it should be analyzed what rights the customer has in “Shuf‘a” and in which cases his right precedes the partner. The need to examine the mentioned question is doubly important because, in this regard, there are differences of opinion among the jurists of Islamic schools of thought. The necessary information to answer the mentioned question has been collected through the library method and analyzed through the descriptive-analytical method. Among the reviewed items is the way of paying the price; The Imamiyyah do not differentiate between paying the price to the customer immediately or deferred, but Hanafi and some Shafi‘i jurists believe that “Shafi‘” is free to choose between paying the price immediately or deferred, Maliki, Hanbali, and some other Shafi‘i jurists consider “Shafi‘” as subordinate to the buyer. Another example is the dispute regarding the profits earned from the sold item; The Imamiyyah considered the connected earned profits to belong to the “Shafi‘” and the detached earned profits to the customer, but the Sunni jurists considered the increase that does not last to belong to the customer, and they disagree about what lasts. In addition to the above two cases, other cases of customer rights have been examined in the present article from the perspective of jurists of Islamic denominations.

Due to its special nature, issues related to reluctance have long been considered by all schools of law and jurisprudence and have been widely discussed. What has been paid more attention to is the ruling on reluctance to women, and what has been less discussed and considered in this article are the issues of reluctance to women. One of those issues is the possibility or impossibility of a man being reluctant to commit adultery. Well-known Imami jurists believe in the possibility of reluctance to commit adultery against a man, and on the contrary, the famous opposition and consequently the Islamic Penal Code adopted in 1392, believe in the impossibility of reluctance to commit adultery against a man. The present article, in a descriptive-analytical manner, after examining the views of the opponents and supporters of the famous promise, is in line with the views of the famous supporters and in addition to presenting their reasons, presents new documents of medical science and believes that the text of Article 224 of the Penal Code Islam should be re-read according to the famous saying of the jurists. What has been emphasized in this article is the critique of the famous dissenting promise, which is also followed by the Penal Code, through the well-known saying of the jurists, medical documents and rational arguments.

One of the important questions related to Shiite jurisprudence is whether this jurisprudence is basically individual or social? In other words, is the purpose of this jurisprudence only to resolve the problems of the Muslim or to study its mission? Are the duties and responsibilities of the individual and society together? The title of social jurisprudence, a comprehensive and appropriate title The needs of modern man are to be able to create a new attitude in jurisprudence, to be the key to locking the individuality of jurisprudence and to answer his intellectual gaps in all social aspects of man. This article intends to explore and find the evidence of social thought in Shiite jurisprudence using a descriptive-analytical method. Give. In this regard, after stating the issue and discussing the shortcomings of individual jurisprudence and the nature of social jurisprudence, the reasons The social nature of Shiite jurisprudence has been studied. Finally, it has been concluded that, although in the context of time, individualistic approach has prevailed over Shiite jurisprudence, but a careful study of religious texts and sources shows that this jurisprudence has a social approach.

Social Justice and the ways for developing it have been ever and are considered by thinkers and experts. Realization of justice in a society by directing Social Takaful (co-operation) is among ideas which has been presented and described in a new format by Martyr Seyyed Muhammad Baqir al-Sadr. Whatever this research aims to answer and analyze by using the analytic- descriptive method and utilizing the library resources including Martyr al-Sadr’s books is the role of Social Takaful in the development of social justice and the decrement of class difference. The findings of research indicate that Martyr al-Sadr- in addition to persuading the people into cooperation in Takaful as a religious task- has obliged the Islamic governor to supply the Takaful resources such as catching quint (Khums) and alms tax (Zakat) and other resources and also controlling the implementation of Social Takaful so that by making a decision in a juridical free area, an acceptable level of livelihood is provided for the needy peoples and in this way, the poverty decreases and the class difference is minimized.

Infectious and viral diseases are progressing in the community, for which vaccination is considered the best way. Because the vaccine, in addition to its disease properties, promotes health in the community. It also has a quick effect. Among the cases that are considered for natural vaccination, it is safe, but it is where many reactions have been known against it and it has led to many opponents. Coronaviruses are a large family of viruses that range from the common cold virus to the causes of more serious illnesses such as SARS, Mers, and Covid. Had. These viruses are naturally found in mammals and birds . So far, however, seven corona viruses transmitted from animals to humans have been discovered. In December 2019, for the first time in the city of Wuhan, Hubei Province, China, a new strain of the coronavirus was identified among humans, among the first to develop Were infected with the virus; It turned out that two-thirds of them with the wholesale market of Hwanan seafood, where live animals are also sold.

The political discourse of the recent years speaks of elections as a trust. The public votes and whatever is specified by the means of election is a trust at the hands of the ruling government. The present research, referring to the view of the Holy Quran, tries to answer the question as to whether it is simply applied as a metaphor in order to illuminate the mind of the addressee to understand the meaning or it is a real application. It also aimed at answering the question as to whether in the view of the Holy Quran, the Islamic government and the affairs assigned to it like the process of election and consequently public vote and the result of the election are real, divine trusts? The present article, using a descriptive-analytical method, makes it clear that in the view of the Holy Quran, the ruling and the affairs assigned to it like election are trust and that the Islamic government has not a forcible and possessive authority, rather they are trusted to it and the Islamic government has the responsibility to preserve the trust and its results

Interference   is the important issue in  methodology  and   intellectual   debate   by  which  Usulis   can  solve  problems  of  the  contradiction   among  edicts  in  obedience   position.  Shahid Sadr   has   excluded   the  interference   from  real  conflict  and included it  in the entry   part.  From the  view  point  of  object  of  association ,  despite  of   difference  in dividing , it  can be   summarized  in  three  sentences:  interference  from   lack of   capacity  of legally  commanded   person(mokallaf) , interference  from precedence  of   unlawful issue  for  obligatory  and  interference  from casual correlative  two external act Conflict arises in the field of rules and criteria ;  when    preference  of object  of  association  of  one  of them  is  forced , the  preference  in the  first   issue( edicts) of  duties  of  the   legally   commanded  person  and  the  second  issue ( common basis)  is  by  the  master.  The requirement  of the  primary  rule  in the  interference  among  edicts  is  disambiguation  and  it  is  not  among  common basis, because,   it  is  impossible  to  gain   the  intellect.  The  most  important   result   of  balance  and equality  between  two  interference   edicts   is  unity and plurality  of  punishments.   If   interfered  edicts  are  not  equal    importantly ,     the  edict  which  is   more  important    precedes other  one.  However, Usulis   have  mentioned   different   preferable  edicts in terms  of object  of association  of  edict, each  of  them   has  many effects in different issues of urisprudence. Since  jurists   have   difference  in   interference  and  its    categories   and  are  responsible  for   it  and  its  correction  ways ,   it  is  important  to  investigate  it; thus,   authors    have   investigated   it   by  descriptive-analytic  method.

The use of weapons is one of the prominent factors of power for nations and governments that plays a significant role in their lives. The sale of weapons to the enemies leads to their military strengthening and endangers the security of the Islamic society. The narrations forbid the sale of weapons to the enemies, but sometimes the situation of the Islamic society is such that the sale of weapons to the enemies not only does not endanger the unity of the Islamic society, but will also benefit the Muslims. The jurists disagree about the ruling on selling weapons to the people of the domain of disbelief, and their views can be categorized into five theories: 1. It is absolutely forbidden 2. There is a distinction between the time of war and peace 3. The sale depends on the opinion of the ruler of the Islamic society, who decides based on the circumstances and requirements of the time and place and the interest of the Islamic society 4. The prohibition depends on the intention to strengthen the infidels and the enemies provided the sale strengthens the enemies 5. It is forbidden to sell weapons to infidels always and to dissident Muslims only during war. The authors of this article believe that the ruling on the mentioned issue depends on the opinion of the Islamic ruler, because it is one of the political and governmental issues on which he decides considering the requirements of time and place as well as the interest, expediency and situation of Islamic society. Using descriptive-analytical method, this research examines and critiques the reasons and documents of different views of Imami Shiites and Sunnis.

Muslim jurists disagree on accepting labor pain as an illness that has jurisprudential effects. In addition to the principle of accepting labor pain as an illness, the influence of women's financial possessions at the time of labor pain is a matter for consideration. Therefore, two jurisprudential issues can be raised: one is whether Talgh is an illness in Imamiya and Sunni jurisprudence, and the second is if Talgh like other illnesses is the source of the order of financial effects?

This article uses a descriptive-analytical method to collect and review the opinions and fatwas of Imamiya and Sunni jurists regarding labor pain and its effects on financial possessions.

There are three theories about female possessions during pregnancy; well-known Imami, Hanafi, Shafi'i and Hanbali jurists consider the allowance of the woman’s possessions during labor to be limited to one third. Some jurists believe that she is allowed to seize the original property. Others calculate prenatal and postnatal possessions from the original property and possessions at the time of labor pain from the one-third. Since the diagnosis of terminal illness is customary, the opinion of medical experts and maternal mortality rates during pregnancy and labor pain is more accurate. Therefore, if the results of these two justify the mothers’ fear of death, the woman's possessions during this period will be limited to one third.

The Holy Qur'an deals with the issue of female infertility in verse 34 of Surah An-Nisa 'and offers a three-step solution to it. The jurists, considering the obligation of these three stages, have expressed the duties of a man in dealing with an illegitimate woman with different opinions. But the reasons and educational effects of each of these stages have not been considered. Therefore, this article uses descriptive-analytical method in addition to looking at the jurisprudential aspect to express educational effects. Sermon, Hojr are placed in the context of discipline under the generality of the educational method of commanding and forbidding. Preaching as a method of education that has an persuasive and motivating aspect, if the principles and rules governing it are observed, it will awaken the woman's nature and remind her of the divine blessing and pave the way for the growth and flourishing of her talents. Hojr in bed as a method of emotional correction training, causes the woman to be emotionally pressured and think about her rebellion and disobedience, and as a result, she awakens obedience to the duties of the family. Multiplication in the specific manner and conditions described in this article, as a behavioral interaction, purifies the self and regulates the behavior of the naughty woman.

One of the common contracts in the Islamic banking system is the civil partnership contract adopted from voluntary trade partnership in Imamiah jurisprudence. According to Article 7 of civil partnership contract, taken from their participation in the Central Bank’s Civil partnership model, that was approved in 2013, the responsibility for managing the company's affairs is voluntarily (gratuitously) on the partner under the supervision of the bank and based on the agreed upon documents. As in voluntary trade partnership (properties partnership) and consequently, in the civil participation contract, the agent is entitled to be paid, gratuitousness of the bank partner agency in the civil partnership contract will question its legitimacy. Therefore, the investigation of the authenticity and legitimacy of such a condition of the above mentioned contract is of paramount importance. In the present research, which was conducted using descriptive analytical method, it was found that the gratuitous contract is contrary to the Islamic law and the nature of the contract. As a result, it is void and will turn the nature of the civil contract into a prohibited loan based on the religious norms.

There are disagreements on the ownership of mines among Imami jurisprudents. Some have said that: mines are absolutely part of Anfal, i.e. the property of Imam or the Islamic governor. Their most important proofs are traditions. Some jurisprudents who, according to Sahib Jawahir, are the majority, categorized mines under the category of Al-Mubahat Al-‘Ammah, i.e. permitted for public. These scholars use “Quranic verses”, “the Five Traditions”, “conduct of infallibles” and “the principle of tamassuk (holding on)” as their references. Some jurists believe in tafsil (detailing) and therefore they believe that mines can be considered like lands and their primary reason for this is the rule of taba‘iyyat (following). Some other jurists believe in tafsil between external and internal mines and their primary reason for this is the rule of ‘ijma’ (consensus). According to rejection of reasons of other statements, and acceptance of proofs of the first group, and the answers to objections related to their reasons, the true idea is that mines are absolutely included in Anfal, and therefore they are properties of Imam or the Islamic government. The statements of Sunni jurists are different.  Hanafi jurists believe that the rule of mine ownership follows the rule of land ownership. Maliki jurists believe that mines absolutely belong to Imam, that is, the governor or the vicegerent of Imam. Hanbali jurists believe that the rule of mine ownership about solid mines follows the rule of land ownership and they consider liquid mines as Mubahat Al-‘Ammah and believe that utilization of liquid mines is permitted for public. Shafi‘i jurists believe that the ownership of a mine inside private lands is related to the ownership of the land, but if the mine is located in waste-lands, it belongs to the public and no one can own it.

One of important issues in mining ownership is dependence or non-dependence of mining ownership on land ownership, about which there are some views. The renowned majority of Shī‘a jurists have distinguished mines located in private estates and the ones situated in public estates and thus have accepted dependence in the former and non-dependence in the latter. In this study, which has been carried out in a descriptive method and with reference to legal and juridical texts, the authors have concluded that mining ownership is no absolute way dependent on lands in which the mine is located; because primary and secondary reasoning of ownership cannot prove that whatever is located in the lands belongs to land owner, although it is naturally considered a part of the land; moreover, mining wealth is undoubtedly not economically and financially considered as a part of the land. Thus, judicial edicts related to land is not generalized to mine because, in view of the proportion of ordinance and subject, it is separately economic wealth.

Mines, including the solid, liquid and gas resources created naturally either deep inside the earth (underground) or on the surface, are important assets for economy and development in any country. Familiarity with the rules and regulations on the mines, specially mine ownership, is very important in wise management and right exploitation of mines. The difference in lands – that are the places for formation of the mines – have created conflicts and challenges in view of ownership and posed a question for the jurists: What is the criterion for ownership of mines? Imamiyah jurists maintain three viewpoints in connection with mine ownership. A number of them consider mines as the public wealth. Some say the ownership of the mine belongs to the land where it has been formed. Therefore, they argue that a mine in private land belongs to the owner of the land, a mine in public land belongs to the public and the mine in the anfal lands (lands originally belonging to Imam of the Muslims) belongs to the Imam; while renowned jurists of the past and some contemporary jurists argue that mines are instances of the anfal lands, thus they belong to the Imam of Muslims. Imam Khomeini’s opinion on mine ownership is the same as this one.

When binding contracts together with their constituent parts and provisions are drawn up, the parties to the contract are not entitled to revoke the contract unless they declare their mutual consent to terminate the contract or one of the legitimate reasons on termination appears. Hence, the existence of such reasons in the law (religious jurisprudence) is essential. One of them is the right of fraud which enters into force as soon as there is an imbalance between the exchanged objects of the contract and their economic value at the time of binding the contract to support the cheated. According to Sheikh Ansari, there are three approaches to the existence of the right of fraud among experts: Well-known experts believe in the existence of such a right, some experts haveconsensus on the right of fraud and others have denied it. However, Sheikh Ansari does not consider the third approach notable due to its rarity. Some documentaries that experts have argued for the establishment of the right of fraud include: The 29th verse of the holy Nesa Sura, the narration of Talaqi Rokban, no-damage principle, and quoted traditions and consensus. Considering the existence of the right of fraud, Sheikh Ansari presumes the real consensus the only reliable reason that is compatible with the nodamage principle and ex post fame and rejects the other evidences. Similar to other rights, the right of fraud contains some nullifying causes such as abandoning it after the contract, the provision of its voiding in the content of the contract, the cheated taking possession after awareness of fraud, the transferred possession of the cheated prior to knowledge of fraud. In the case where the proof of the right is of no damage, the jurist's explicit wordings denote the generality of this right in all financial transactions and if the reason of the consensus is mentioned, the right of fraud is allocated to sales. According to Sheikh, the implementation of this right is prompt.