mahdi dargāhi

"Yasin Dhirir" is a narrator whose specific trustworthiness has not been explicitly confirmed in the major works of rijal (the study of narrators), leading some to question the validity of his narrations, especially in crucial jurisprudential matters such as "defining the boundaries of tawaf," "judgment based on nukul (refusal)," and "exceptions to the prohibition of riba (usury)." While certain scholars, such as Mamqani, Muhaddith Nuri, and Seyyed Musa Shubayri Zanjani, have pointed to general indicators of trustworthiness that could apply to Yasin Dhirir, there remains ambiguity regarding the foundations of his credibility and the authenticity of his narrative legacy in the context of Imami scholarship. The lack of a comprehensive and unified study that critically assesses all the valid aspects related to Yasin Dhirir's reliability has left scholars with unanswered questions. This research seeks to address these gaps by analyzing the trustworthiness and narrative contributions of Yasin Dhirir in light of both general and specific evaluations by Imami scholars. By reviewing certain general indicators of trustworthiness and applying them to Yasin Dhirir, one can potentially affirm his reliability. However, in cases where these general indicators are not accepted, a critical examination of how early scholars treated his narratives in significant legal matters suggests that if Yasin Dhirir appears in the chain of narration, and the other narrators are verified as reliable, the hadith can be considered credible, and legal rulings can be based on it. This study aims to explore the criteria for determining Yasin Dhirir's trustworthiness and the reliability of his narrative legacy through a comparative lens, examining the perspectives of Imami scholars. This analysis is achieved by describing and evaluating the rijal entries on Yasin Dhirir, relying on library research methods. The result is a comparative assessment of the foundations of his trustworthiness and an evaluation of his narrative contributions, based on how early scholars approached his reports.

The basics of the validity of Khabar al-Wāḥid (tradition narrated by a single source) have been discussed by contemporary Uṣūlī scholars in detail during the discussion of the subject of Qaṭʻ and Ḍann (certitude and presumption) in Uṣūlī books, and various criteria have been presented for accepting the narrations of Āḥād, such as the existence of definite evidence, the reliability of the narrators of the chain transmission, and assurance of narration issuance. Meanwhile, the theory of "agreement with the spirit of the Qurʼān and the Sunnah" is one of the emerging theories that tries to express a criterion for the validity of Khabar al-Wāḥid and to attributes its issuance and non-issuance to the holy infallibles (ʻA). Āyatollāhs Martyr Sayyid al-Ṣadr and al-Sīstānī are among those who support this theory. Of course, Martyr Sayyid al-Ṣadr has accepted the validity of Khabar al-Thiqah, along with it, raised the possibility of the completeness of this theory, but Āyatollāh al-Sīstānī has not accepted the validity of Khabar al-Thiqah and considers his only criterion in the validity of Khabar al-Wāḥid to be its spiritual agreement with the Qurʼān and the Sunnah. His main reason for proving the mentioned theory is the Mutawātir narrations (narrations narrated by several sources), which the contents of them is to obtain the Khabar in case of agreement with the Qurʼān and the Sunnah, and to reject it if it is contrary to the Qurʼān and the Sunnah. Since there is no correct and comprehensive explanation and analysis of this theory and its foundations in books and articles, even from the theory's cofounders, the present study, with the aim of explaining the contents of the theory and analyzing the limits and gaps of the evidence and in the shadow of describing and analyzing the Uṣūlī and narrative propositions and by collecting library data and by categorizing the narratives considered by the theory's supporters and by examining the way of their implication and explaining its various aspects, has tried to provide a correct explanation and analysis of the theory and to answer possible problems with the theory.

Resistance is an obligatory doctrine in regulating and managing how to face non-Muslims whose arrogant and exploitative nature involves oppression and dominance on the one hand, and enmity with Islam, Muslims and the Islamic State on the other. Despite the reflection of its principles in scientific circles, resistance, as a strategy in the arena of international confrontations with arrogant and exploitative non-Islamic countries, is a problem that needs to be explored until an appropriate response is found. As an idea and theory, resistance was first proposed by the Supreme Leader on the anniversary of Imam Khomeini’s demise in 2018,  after the term “Khomeini’s doctrine of resistance” in Western think tanks gained popularity and its components were stated in general.This research has been conducted with the aim of explaining the nature of resistance as a strategy in the arena of international confrontations with the mentioned countries and its components in the thought of Imam Khomeini. In addition, it aims to analyse the rational principles of resistance from the perspective of political jurisprudence. To achieve this aim, one has to make a careful study on Imam Khomeini’s opinions and statements, and goes on to categorize and summarize them with the slightest alteration in such a way that it makes it possible to reflect the same key words and analysis of the intellectual perceptions of the found components, and the result is to provide the best description of the resistance strategy in the eyes of ImamKhomeini. Its rational analysis is also the only main principle that should always be considered by the statesmen and politicians of the Islamic State, so that the algorithm and methods of confronting with the mentioned countries are set to preserve this strategy and the ways to achieve it are regulated and managed.

One of the laws recently passed by the parliament is the tax on vacant houses. The legislator's motive is to increase the supply of housing and create a balance of prices between supply and demand, and the Islamic government is required by this law to collect taxes on vacant houses that have been left unused for various reasons. However, due to the lack of extensive and integrated research in this regard, the jurisprudential foundations of the tax are not very clear. Therefore, the question of the jurisprudential principles of this tax and the elimination of problems around it is an issue that needs to be explored until the answer stage. Based on the analysis based on the judgment of reason and in the light of revelatory teachings, the present article considers this tax as a financial punishment for committing a religious prohibition and has been compiled to prove it in two main parts. In the first part, the legitimacy of the principle of financial penalties is proved through four ways, one of which is punitive taxes. In the second part, the reasons for the sanctity of the obligation to maintain an empty house where some people need it or lead to disruption of the Muslim market are examined. The arguments used in both sections, the Qur'an, narrations, reason and rational manners approved by the Shari'a in the light of paying attention to the views of the great Shiite jurists.

The jurisprudential bases of pilgrimage and respecting the favorite places of Muslims, which are reminders of the most important events of the beginning of Islam and enjoy dignity, are not very evident in the jurisprudence of the two sects because the Wahhabi missionaries are against visiting these places by Muslims - especially the places not referred to by specific narrations from the Prophet (peace be upon him) about the recommendation of praying there - they confuse Muslims’ minds during their periodical visits and deny the respect of these places. These behaviors cause visiting these places by Muslims to face some questions, such as: What are the jurisprudential bases of visiting and respecting these places? Are visiting and praying in places such as al-Masajid al-Sab'a (The Seven Mosques), Masjid al-Ijabah, Masjid al-Ghamama, Masjid al-Radd al-Shams, Masjid al-Jinn, Masjid al-Qiblatayn, and Masjid al-Baer-Eris known as heresy? The analysis of specific narrations about some places, as well as the inclusion of other places in the category of some Sharia applications and generalities, demonstrates the unique feature and superiority of these places for pilgrimage, as well as Muslims’ diligence and taking advice from them. This research was conducted with the aim of knowing the limits and gaps of evidence and explaining and analyzing the jurisprudential bases of pilgrimage and respecting these places and the areas of their implications. This objective is achievable by describing and analyzing the jurisprudential propositions available in different sources of the two sects by collecting library data, the result of which is to explain the jurisprudential bases of pilgrimage and respecting these places and the recommendation of praying in some of them and their legitimacy in some others.

To determine what principle one should follow in the realm of the international interactions of an Islamic state has become a concern for the Islamic political thought in recent years. In spite of the studies conducted by the authorities as well as the presentation of such views as “war and JihÁd” and “peace and peaceful coexistence”, yet to find a universal and unchanging criterion for the international interactions of an Islamic state is a question which requires researchers to investigate and find an appropriate answer to it. Relying upon the necessary triangle of ‘honor’, ‘wisdom’ and ‘expediency’ as a policy and  a framework governing the realm of the interactions of the Islamic state – included in the article 6 of the Second Step Statement – the analysis raised out of the judgement of reason and of the revealed doctrines indicate that “call to Islam and its rule” is considered as a fundamental and universal principle as well as a unique means of justifying peace and peaceful coexistence and JihÁd and war as soft and hard means as perceived by Islam in the realm of international interactions of the Islamic state. The aim of this article is to analyze what is called the foundation and principle in international interactions of an Islamic state in the light of the triangle of ‘honors, ‘wisdom’ and ‘expediency’. This aim is achieved by giving a description and making an analysis of jurisprudential propositions through collecting the library data which result in offering the thesis of ‘call to Islam and its rule’ as a fundamental principle in international interactions.

L'exercice de la souveraineté dans la surveillance et le filtrage négatif et positif du cyberespace est d’une part nécessaire selon les arguments de la protection du système, du maintien de la suprématie et de la souveraineté de l'État islamique ainsi que l'établissement de la religion. D'autre part, la généralité du caractère sacré de l'espionnage implique la protection de la vie privée des individus, et il est clair que dans le processus de surveillance et du filtrage du cyberespace, cette intimité peut être violée, en particulier dans le domaine de la confidentialité des informations et des communications. Étant donné que la portée de la surveillance et du filtrage du cyberespace ainsi que l'interdiction de violer la confidentialité des communications et des informations des individus, malgré l'importance y accordée, sont des sujets moins abordés dans la jurisprudence imamite; la question de la portée de la gouvernance dans la surveillance et le filtrage de cet espace sur la vie privée des individus nécessite une vaste recherche afin d’y trouver une réponse appropriée (problématique). L'obligation de préserver le système, l'urgence de maintenir la suprématie et la souveraineté de l'État islamique et la nécessité d'établir la religion sont parmi les raisons qui légitiment l'exercice d'un commandement supérieur dans le processus de surveillance et du filtrage du cyberespace, même en violation de la vie privée, cependant, selon l'analyse des preuves, cet exercice de souveraineté devrait être fondé sur la science, quoique brève, dans les limites de la nécessité et absolument sans révéler les secrets cachés des individus dans cet espace (hypothèse). Cet article est rédigé dans le but de déterminer les limites des preuves indiquant le contrôle et le filtrage du cyberespace et de maintenir la confidentialité des informations des individus, d'expliquer les caractéristiques jurisprudentielles de la violation de cette vie privée (objectif). Cet objectif a été atteint par l’analyse des propositions jurisprudentielles en recueillant des données des bibliothèques (méthode), ce qui accouché à l'analyse et l'explication détaillée de l’exercice de la surveillance et du filtrage du cyberespace en relation avec la vie privée des individus

Judging between the originality of peace or war is one of the most thought-provoking issues in Islamic political thought. However, proving the originality of peace in political jurisprudence is more sensitive. Imami jurisprudence has usually dealt with the issues of war and peace against the infidels, and has not spoken comprehensively and independently about the People of Qibla (Muslims). The main question of the present study is: "In the face of various Islamic groups, including insurgents, rioters and opponents, is the originality of peace preferred or the originality of war or none? The most important fruit of the establishment of the principle of peace is to explain the ruling of suspicious cases in disputes between the People of Qibla. The hypothesis of this research is that by examining the opinions of the early and late Imami jurists, and considering the fixed jurisprudential principles in their view, the originality of peace with the people of Qibla can be accepted as a general principle in all disputes. The present article has explained the originality of peace by describing and analyzing the research findings based on Imami jurisprudential sources.

One of the issues raised about Hajj is how to determine the place of performing the obligatory or recommended ṭawāf prayer and the role of the Holy Mosque in this process. Although it seems that ṭawāf prayer should be performed inside Masjid al-Haram; assuming that the station of Ibrahim (Maqām Ibrāhīm) is moved from the current location to the developed area or outside of Masjid al-Haram (e.g., to al-Masa'a or Shi'b Abi Talib), the capacity of Masjid al-Haram for performing ṭawāf prayer, especially behind or next to the station of Ibrahim, is one of the issues whose rules are not very clear because no comprehensive and integrated research has been done in this field. Relying on the analysis of jurisprudential sources, the necessity of performing the obligatory ṭawāf prayer behind the station of Ibrahim indicates that if the station of Ibrahim is transferred from the current place in ​​the Holy Mosque to the developed area or out of it (to al-Masa'a or Shi'b Abi Talib), the prayer must be performed behind or next to the station. This research seeks to recognize the limits and areas of the evidence and jurisprudential explanations about the role of the Holy Mosque in performing ṭawāf prayer. Achieving this goal was possible by describing and analyzing the jurisprudential propositions by collecting library data, the result of which was that Masjid al-Haram does not play any role in determining the place of performing the obligatory ṭawāf prayer in the aforementioned case.

The Islamic jurist guardianship in issuing the rulings to prove the crescent sighting and the jurist authority in the arena of politics and management of society and the analysis of its astronomical consequences found a special place after the glorious Islamic Revolution of Iran. Since no comprehensive research has been carried out on the extent of its influence among the Mukalafan (accountable people), the question on the Islamic jurist guardianship in issuing the rulings to prove the crescent sighting and its extent of influence among the accountable people is an issue that deserves an appropriate answer. This study, which has been derived from the analysis based on the generalities and absolutes of the arguments of Wilayat-e-Faqih, indicates the reliance on the most of jurists' viewpoints in the related doubt. Because it must be proved that one of the governmental responsibilities of the Imams was to issue the ruling for proving the crescent sighting in order to rely on them correctly. Considering the completeness of Muhammad ibn Qays' correct arguments, the jurist guardianship in issuing the rulings to prove the crescent sighting can be concluded, and all the objections to it are rejected. Although other arguments in its authenticity have been put forward by some, due to the lack of authenticity of the documents or the reasons, they only play a role in confirming the claimed viewpoint. . According to the above-mentioned correct arguments and the concept of priority, the ruling is valid only if it is based on evidence and generality, and not on the knowledge and vision of the jurist himself. According to the analysis of the accepted phrases of Umar ibn Hanzalah, the rulings issued by the jurist, including the aforementioned ruling - in case of certainty of the jurist's error in the ruling or his error in the subject or knowledge of his error in the documents of the ruling or subject - is valid for all accountable people in the area of the jurist's governance and proving the crescent sighting becomes absolute and the religious effects of this event can be resulted.

One of the most important issues regarding waqf (endowment) is the scope of the Islamic government guardianship in nominating and dismissing the guardian. This problem has found a special place after the Islamic Revolution of Iran and the governance of the jurist for the affairs of the country, and since no comprehensive and integrated research has been conducted regarding this issue, the scope of the government intervention in the nomination and dismissal of the guardian of special and general awqaf (the plural form of waqf) is not that much clear. Sometimes a situation arises for the guardian that undoubtedly requires the intervention of the government such as in cases where the guardian does not have the necessary competence and the continuation of his guardianship over the Mawqufeh (the item that has been endowed) can ruin the interests of the mawqufeh and mawquf Alayhim (The person or people to whom the waqf is allocated). In these cases, a primitive confrontation can be imagined between the guardianship of the government and the guardian, and through a proper jurisprudential analysis, the guardianship of the government on the guardianship of Waqif (The person who endows the item) and the guardian is prior to the Mawqufeh. In the event of the death of the governor, the guardianship of her appointees in the position of the guardian of waqf is continuous until the living governor announces a dismissal. This study, through the library method and search in the above generalities and applications, seeks to clarify the limits of the guardianship and the governor's authority in determining, nominating, and dismissing a trustee in the waqf institution with or without dominating the waqif as well as the status of guardians appointed by the governor after his death.

Criteria and principles of recognizing the parallels of the starting points of Hajj, as one of the first issues in the book of Al-Hajj, is a topic on which the views are not very clear from the perspective of Islamic denominations jurisprudence and no comprehensive and integrated research has been done. Therefore, the question of the criteria and principles for recognizing the parallels of the starting points of Hajj and Umrah from the perspective of Islamic denominations jurisprudence is an issue that needs to be explored until a suitable answer is found. The discrepancy between Islamic jurists in adopting different principles and criteria for imagining the parallels of the starting points of Hajj has led to differences in their rulings about distinguishing the parallels of the starting points of Hajj. According to the author's reviews, there are seven principles and criteria in this regard. Analysis of these theories and also the review and critique of their arguments show that a combination of the criteria of circles and valleys can be the best and only way to explain the parallels of the starting points of Hajj correctly, of course, by knowing the latitude and longitude and expert guidance. This research has been carried out with the aim of understanding the statements and views of the jurists of Islamic denominations and the limits of the principles by correctly explaining the parallels of the starting points of Hajj. Achieving this goal is possible in the light of describing and analyzing the propositions of the jurisprudence of Islamic denominations by collecting library data, the result of which is to identify a correct and accurate criterion of the parallels of the starting points of Hajj, and to explain it in the form of some geometric shapes.

Insulting the sanctities of other Muslims, as a way to express abhorrence and lack of sanctity of a particular example among other religions and by the provoking of politicians and ill-wishers of the Muslim Ummah, has always been promoted as one of the ways to express hatred and dislike of that particular example. It is particularly popular among Muslims. This belief is due to the lack of comprehensive and integrated researches on this subject; therefore, recognizing the nature, causes, and rulings of insulting the sanctities of other Muslims is necessary to make an appropriate reaction. This research aimed to recognize the concept and nature of insulting and expressing its examples and the rulings in the Islamic jurisprudence. Achieving this goal is possible by the description and analysis of the library data collected. Citing the verses of the Qur’an, the Sunnah of the Infallibles (AS), and the lawful way of life sirah mutasharria’, the research confirmed that insulting the sanctities of other Muslims is forbidden under any headings.

The ruling on shaking hands with female non-Muslim foreigners in the process of welcoming and escorting them in the arena of international, diplomatic, and non-diplomatic ceremonies is an issue that needs to be explored until finding a good answer, since no comprehensive and integrated research has been carried out on this field. Denying the handshake as a haram (forbidden) action by some thinkers in the field of jurisprudence, with the condition of lack of interest and pleasure, especially in international relations, considering doubt in its being haram to some scholars in the field of jurisprudence, and lack of the generality of the arguments as being haram about its ruling and topic, will double the need to question the ruling of shaking hand with female non-Muslim foreigners in the arena of common international ceremonies. In addition to the fact that some authors referred to some expediencies in the handshake and tried to crystallize the secondary title and resort to the secondary ruling of permission in the issue, the current study has been carried out with the aim of identifying the limits and boundaries of arguments for shaking hands with female non-Muslim foreigners, explaining the generality or non-generality of its ruling and subject in the process of international ceremonies, and analyzing the resort as a secondary "expediency" for permissibility of the handshake, if the first ruling as a haram action is accepted. Achieving this aim is possible by describing and analyzing jurisprudential propositions through collecting library data, the result of which is the explanation and analysis of the first and second rulings of shaking hands with female non-Muslim foreigners in the process of welcoming and escorting them in the arena of international ceremonies.

Of discussions raised in the political jurisprudence is the obligatory triangle of dignity, wisdom, and expediency as the framework and the policy governing the international interactions of the Islamic state, and despite great emphasis on it, the jurisprudential foundations of these yardsticks and the explanation of the relations between them are not so clear. Since no extensive and integrated research into this subject has been carried out, inquiries about the jurisprudential foundations of the international interactions of the Islamic state is the subject which needs to be explored to the extent that appropriate answers are provided for the unanswered questions. Reliance on the analysis based on the rational judgement and the revealed doctrines, the aforementioned standards as the most fundamental principles and rules in the realm of international interactions together with their theoretical and epistemological principles, are established. The significance and status of the principle of dignity signifies its position at the top of hierarchy as it is based on the principles of wisdom and expediency. The present research has been conducted to cast light on the boundaries of the arguments and on the explanation and analysis of the jurisprudential foundations of dignity, wisdom and expediency and their extensions by signification. This aim can be achieved in light of the description and analysis of the jurisprudential statements through collecting library data which result in the analysis of the jurisprudential documentations of the abovementioned yardsticks and in the explanation of the relation each yardstick has with another one

The safety of the travel path to the land of revelation, Mecca, for the practices of Hajj is one of the most important issues in fiqh. Considering the obligation of Hajj and the importance of continuing to keep the Ka’ba as a host for throngs of pilgrims, the issue of possessing or providing the ability regarding the travel path as a condition of the obligation of Hajj for those who are obliged to perform it is not yet so clear; thus, the nature of the ability regarding the travel path if unsafety of pilgrims leads to the cancelation of Hajj from the viewpoint of the fiqh of Islamic sects is a question that needs to be answered properly. Unsafety of pilgrims in the land of revelation and their path to it to perform the rituals of Hajj leads to the lack of ability regarding the travel path for those who are obliged to perform Hajj, and consequently, arises the obligation from them. If this results in the cancelation of Hajj for all Muslims, then it is up to the Islamic ruler to make arrangements for the Hajj rituals to be performed. This study, aimed at identifying the limits and conditions of the arguments for the ability regarding the travel path and its effect on the cancelation of Hajj in light of the description and analysis of the propositions of the fiqh of Islamic sects, was done using library data in a comparative manner, the result of which is that Hajj is not obliged if there is unsafety in the land of revelation and the travel path to it.

The role of Ibrahim's station in Tawaf of the Venerated Kaaba is quoted in seemingly contradictory statements of Immaculate Imams (a). Lack of broad and integrated research on this issue led to the ambiguity in the extent of meaning and means of reconciling among the traditions (Hadith). Therefore, the question of the role of Ibrahim's Station in the boundary of Tawaf is the problem that needs more exploring to the phase of appropriate response. The report of Halabi from Ja'far bin Muhammad (a), with strong implications and authentic document, legitimates the Tawaf of the respected Kaaba out of Ibrahim' boundary. This study aimed to discover the limits and borders of the traditional and jurisprudential elaboration of Tawaf boundary in Hajj and 'Umrah. Achieving this target is probable in light of the description and analysis of the judiciary propositions with collecting library data which may result in a judicial clarification of Tawaf limit in Masjid al-Haram (the Sacred Mosque) due to perform worshiping ritual of Hajj and 'Umrah.

Men’s Istizlal at night at the time of Ihram (state of pilgrim sanctity) in Hajj (pilgrimage) and Omreh is an issue that its legitimacy or illegitimacy is not clearly obvious from the perspective of Islamic jurisprudence (Fiqh). This subject has not been surveyed comprehensively. So it demands a comprehensive study. Disagreements of the Islamic jurists on the concept of men’s Istizlal and on interpreting its meaning, has led to different judicial decisions. The different views go so far that some jurists believe the lack of sunlight at night can be as an evidence of meaninglessness of men’s Istizlal at night. However, based on a robust theory and legitimate evidence, Istizlal can be defined as the covering the head from coldness, rain, and sunlight. Thus, Istizlal from light and heat for Mohrem men (consecrated pilgrims) during the day is just one of evidence of Istizlal for men. Accordingly, if Istizlal from rain and coldness would take place at night, it could be considered Istizlal at night. Seeking to identify the opinions and perspectives held by Islamic jurists and determining the scope of related evidence and explicating the duties of men in Istizlal at night, the present article, using a library-based method, analyzes and describes the statements declared in the jurisprudence of Islamic sects.

Sai (the Ritual running) in the expanded area of the Place of running and its ruling is a new question for the Islamic jurisprudence. With regard to the crosswise doubling of the Running place near the Sacred Mosque in recent years, the jurisprudential ruling of the Ritual running – as one of the pillars of the greater and lesser Pilgrimages – is unclear from the viewpoint of the Islamic denominations. This due to the fact that there hasn’t been any comprehensive and solid study in this regard yet! Consequently, permissibility of the Ritual running in the crosswise expanded area is a topic that is in need of exploration and should be responded with a suitable answer. After a thorough scrutiny of the jurisprudential sources of the Islamic denominations, it was found out that a few thinkers of the jurisprudence domain do not allow for the Ritual running in some newly expanded areas of the Running place and believe that those areas are out of the space between Safa and Marwah hills. However, based on the attestation of the witnesses as well as the historical, geographical, and geological examinations of the committee supervising the Running place expansion project, it is possible to consider the expanded area as a part of the space between Safa and Marwa hills, and therefore, rule for the permissibility of conducting the Ritual running in it. The study at hand set out to disclose the limits and gaps of the already present arguments and to jurisprudentially specify the ruling on permissibility of conducting the Ritual running in the crosswise expanded area of the Running place. To this end, the author used library research as well as fieldwork methods to collect data. The obtained data was then analyzed to extract the jurisprudential stances of the Islamic denominations in this regard. At the end, the conclusion was made that conducting the Ritual running in the expanded area of the Running place is permissible.

Pilgrimage of graves by women is a subject that its legitimacy and illegality is not such obvious according to Islamic legal Schools, because a comprehensive and systematic research was not applied. Therefore, askingabout the Islamic legal ordinance ofthis suchpilgrimage is required to review and study. The generalities and absolutes of the Grate Prophet`s tradition and his wife and his honorable daughter`s behavior about continuing the pilgrimage of the graves are of the evidence that legitimize thewomen`s Pilgrimage of graves; even they make it a recommended precept and theevidence that seem to deny it, state the requisites of a forbidden act which sometimes occur in the mentioned pilgrimage. This research was carried out based on the aim of knowing all of the Muslim jurists` words and viewpoints, limits and jurisdictions of their sources, and explaining the women`s duties in the pilgrimage of the shrines. In the shadow of describing and analyzing the jurisprudential propositions of the Islamic schools and collecting data bythe library method, obtaining this purpose became possible. The research is resulted that the women`s pilgrimage of the shrines be recommended , of course, provided that their behavior doesnot accompany with a forbidden act.

In spite of the existence of proof for the excellence of walking for the visitation of the graves of Imam ‘Ali (a) and Imam Husayn (a) in authentic books of traditions, and on its basis, shi’a jurists issuing a ruling of recommendation of this act with regard to the two Imams (a), it is not clear whether walking to the graves of other infallibles (a) and the children of Imams (a) and other holy places is also recommended. This is due to the lack of an expansive and integrated research on the subject. Therefore, the question of a jurisprudential ruling on walking towards the graves of other infallibles (a) and other places for their visitation is an issue that requires being explored until a suitable answer is retrieved. Taking into consideration sources which indicate the excellence of walking to their graves are its not being an innovation, and sources indicating the recommendation and excellence of walking to visit all the holy graves and places. The present research aims to recognise the boundaries of this argument and to elucidate the ruling on walking to the visitation of the graves of all the beloveds of God (a) as well as other holy places. The present research has been conducted by describing and analysing Islamic jurisprudence and the resources present in libraries whose result was reaching the ruling of the excellence and recommendation of walking towards the graves of the infallibles (a), their children (a) and other holy places.

According to the different propositions of Imamite jurisprudence, entrance into the privacy has been forbidden. A person's privacy is an area that is exclusively known, entered into, controlled and decided by himself. The domain of this prohibition is not so clear for no extensive study has been made in this regard. Thus an inquiry is necessary in order to know a suitable answer to the jurisdiction of intelligence services to access individual's privacies. Protecting the interests and security of Islamic system is a secondary legal order (enwane Sanawi) that legitimates the entrance of intelligence s into the privacy of individuals, though this violation should be made with a brief information and in a necessary limit without disclosing their secrets.
This study has been made with the aim of recognizing the limits of evidences and verifying the powers of intelligence cervices for entering into individual's privacies. This goal was reached through describing and analyzing the juristic statements, and its data collection became possible through the library.

One of the obligations of Hajj and Umrah is Tawaf prayer which should be offered next to the Abraham's "maqam" according to almost consensus of Imamiyyah jurists and the famous verse of the Quran. Of course, there is disagreement among jurists concerning the objectivity of the current location of "maqam" and the exact position of prayer location (behind or two sides). After an examination of multiple traditions of the matter and the requirements of the customary conclusion of traditions it will be determined that the present position of Abraham's maqam enjoys a kind of objectivity in the position of tawaf prayer and the obligatory tawaf prayer is correct just behind the cliff of maqam. One of the new laws related to the maqam is that on the assumption of relocating maqam from the present place, according to the generality of traditions the very cliff has objectivity and the prayer should be performed behind maqam wherever the cliff be transferred.

With regard to the evidences of the rule, what is inferred from the Qur’an and the Tradition (sunna) about the matter of authority over possessions, is the impermissibility of other’s invasion of human self, which is totally unrelated to the assertion of one’s authority over oneself. The realm and the quality of human’s authority over his own organs are not known to the wise, as the relevant points about this matter are insufficient in biographical literature of the Prophet (sīra).
In case that one considers the biographical literature of the Prophet as sufficient for proving the permissibility of every kind of man’s authority over his own organs, the issues such as the prohibition of “causing harm to oneself”, “killing oneself” and etc. cannot be applied to restrict this authority, for the proofs of the prohibition of such acts have no implications with respect to this authority, and cannot rule it out. Thus it will cause no flaws in the argument.

“Qatyl al Ziham” or slain in hustle for the bustle of the crowd is of the items that the necessity of the compensation and the payment of the price of his blood from the perspective of Islamic religious jurisprudence is not tough enough. Since a broad and integrated research has not been done in the case consequently the question of the Muslims’ responsibility to pay the price of the blood of the killed Muslim in the bustle of the crowd, is a question that needs a research to the stage of appropriate answer (the Poblem). The tradition (Sunnah) of Ahl al-Bayt and the Holy Prophet’s companions and failing to establish security by the Government is one of the reasons that enhances the legitimacy of obligation of blood money payment to the relatives of the Muslims who has been killed in the bustle of the crowd, in the case of lack of almost justifiable reason “Lawth” (the Hypothesis). This study aimed to identify the boundaries and borders proofs and evidences and explaining the responsibility and obligation to pay the blood money to the family of the person was killed in a crowded population (the Target). And reaching this target in light of the description and analysis of the collected data from library concerning jurisprudential propositions of Islamic denominations is possible (the Method) resulting in the obligation of blood money payment for the person was killed in a crowded population in the absence of almost justifiable reason “Lawth” from the Muslims public treasury “Bayt al-Mal” (the results).