Imams` LEGISLATIVE GUARDIANSHIP has been considered as one old problems dealt with when dealing with delegating religious authority to the Prophet and his household, the one dealt with by intellectuals under the topic finality, khatamiyat, today. The question in field runs as: are Imams permitted to make new laws? How does the authenticity of Imams agree with the finality of the Prophet? In this paper, it has been concluded that law-making in the field of religion is restricted to God and All Imams`s sayings are essentially based on God`s revelation. It should be stated that only in governmental problems and judgment they were permitted to make laws.

Children are the men and women of future societies, and the preservation of human life is dependent on their existence. In Islamic law, also, some rights are given to this group, one of which is the issue of GUARDIANSHIP. However, GUARDIANSHIP is one of those problems regarding which Islamic jurisprudence has delivered different viewpoints. And some of these viewpoints, which are used as the basis of GUARDIANSHIP in our civil law often force the mother to forego her rights in order to be able to maintain her right of GUARDIANSHIP. Hence,finding a new approach regarding GUARDIANSHIP necessitates the dynamic evolution of the jurisprudence perspective in light of consensus attempts in this respect. In the present article, besides addressing common jurisprudence ideas, a new option has been set forth. We hope that, considering the importance of this subject, qualified authorities will follow up this subject and give helpful viewpoints toward this objective.

The idea of GUARDIANSHIP is in an indispensible relationship with the theory of perfect man in mysticism, because for mystics human being is comprehensive in the total universal order and builds up the ultimate reflection of divine attributes.Of course, this fact is embedded within the whole human beings in a concealed and unknown way, and every mankind holds the overall the perfect divine manifestations out of which it is only cognitivity and GUARDIANSHIP followers who are deserved to have the attributes actively.Elder mystics believe that GUARDIANSHIP constitutes prophetic mission and prophetic mission in turn makes up the apparent GUARDIANSHIP. In other words, it is by the manifestation of GUARDIANSHIP in the intuitive universe and the source of existence that prophetic mission is constituted, so is caliphate the product of GUARDIANSHIP. In addition, one of the most important points in terms of GUARDIANSHIP, especially in the eyes of mystics, is the "final GUARDIANSHIP" that is still the battle field for the experts and enthusiasts of mysticism.The writer tries in addition to briefly indicate the approach devised by a group of pseudo mystics toward GUARDIANSHIP, explaining the facts of GUARDIANSHIP in mysticism and its relation with prophetic mission, study the attitudes of cognition followers according to some religious verses and traditions, especially Imam Khomeini and Ibn Arabi who have achieved the acme of revelation and spiritual diligence and spirituality of the self, and later makes the conclusion out of their mystical ideas as much as possible.

This library research article aims to study the concept of Vali and Velayat, one of the most important elements of .Islamic Sufism. The article depicts the effect of Shiite culture on Sufi works, after surveying different aspects of religious leadership/Afterwards, discussion revolves round types of leadership, attributes and characteristics of leaders, number of leaders and the stages of leadership. Since religious progression forms round the leader known as 'pir', it could be said that 'pir' is nothing but the path and the way of the traveler in Sufis', final analysis. Therefore, one could analyze many hints of Sufism through accurate familiarity with the leader.

The present writing is a review of one of the most remarkable and illuminating speeches delivered by Imam Khomeni (may God’s peace be upon him) on the day of Ghadir (Shahriwar 2, 1365/ Dhu-l- Hijjah 18, 1406). In this speech, Imam Khomeini addresses the question of the false belief in the “separation between religion and politics”. This question is fairly common among all Muslims with various religious tendencies. If an answer is given to this common question, this will serve not only as a rejection of the false belief in the ‘separation between religion and politics’ but also as a cause for creating Islamic unity. Imam Khomeini has sought to find the answer in the event of Ghadir Khumm. Basing his argument on the two forms of GUARDIANSHIP (wilÁyah), i.e. ontological GUARDIANSHIP and LEGISLATIVE (revealed) GUARDIANSHIP, Imam Khomeini has shown that the event of Ghadir means “setting up a government”.That is why it can be set up. However, spiritual stations are not appointable. Thus, Ghadir gives the Islamic government ‘nobility’ and ‘unity’, though the latter is inconsistent with the common belief.

In the political doctrine of Islam, the general form and mould of a government is based on a GUARDIANSHIP system in which divine legislation and popular acceptance are well manifested. The purpose of this study is to recognise, protect and strengthen the main factor of stability and durability of the GUARDIANSHIP-style system. This study seeks to find an answer to the main question which is, which is the most important factor in the stability and durability of the GUARDIANSHIP system? The hypothesis that was assessed is that amongst the various factors of stability and instability of the Islamic system, axial GUARDIANSHIP in insight, orientation and behaviour is the most important factor and guarantor of its durability, and as this factor is the cause of the GUARDIANSHIP system, it is also the reason for its survival. The research method of this hypothesis is descriptive and analytical, and its data is collected through documentary and library methods. According to the findings of this study, the reason why a GUARDIANSHIP system and a religious government hasn’ t been formed or hasn’ t proved itself durable over history, even during the lifetime of the infallible Imams, is because GUARDIANSHIP hasn’ t been the axis in thought and action. However, during the Islamic Revolution, axial GUARDIANSHIP was able to establish a durable GUARDIANSHIP system with authority for over four decades regardless of the enemies and their plots.

GUARDIANSHIP is the common ground, shared between rules of religion, mystic and truth.In respect to importance of GUARDIANSHIP in mysticism Hadjviri the great mystic, in his book, Kashfol Mahjoob says .the foundation of the disciplines of Islamic mysticism and knowledge of God is GUARDIANSHIP and its affirmation which is consented by all spiritual masters, though each has expressed his idea in this respect differently ".As in the rules of religion, it has been quoted, " Deeds are not accepted unless performed with faith in GUARDIANSHIP". In mysticism. too. GUARDIANSHIP is the heart and basis of the en fire human virtues and the starling point of achieving the ultimate stage of faith as well So, for mystics. GUARDIANSHIP is the core and esence of religionIn this issue GUARDIANSHIP in mysticism based on the points of view of Sayed Heidar Amoli ( 1321-1391 AD ) . the great Shiite mystic . is reviewed brief1y. First, GUARDIANSHIP and its various kinds are discussed: then the completion of GUARDIANSHIP and the last of the Guardians. have been reflected.Here it has been attempted that the importance of Shiite mysticism in deepening and transcending to bases and instructions of religion, become more apparent.

 In Mulla Sadra's school of philosophy, GUARDIANSHIP has mainly a Qur'anic and gnostic taste and flavor. In his view, GUARDIANSHIP, which is the inner being of prophethood, is of two general and particular types. General GUARDIANSHIP, according to the Qur'an, involves all believers. Particular GUARDIANSHIP means the annihilation of the loving wayfarer in the essence and attribute of Almighty Truth. This guardian, who is a perfect Man, gnostic, and God's caliph on Earth, enjoys genetic GUARDIANSHIP, which is of different degrees and levels. According to traditions and based on philosophical arguments, absolute GUARDIANSHIP before creation, is an intermediary in creation, accompanies the created, is a guide and proof for them, and continues through divine subsistence after the created. Therefore, unlike prophethood, GUARDIANSHIP is not disconnected, and that is why its primary purpose is other than leading people. This is because the ultimate end of a supreme existent is not the benefit of an inferior existent but at some levels of GUARDIANSHIP people will benefit from the guardian. However, the outer being of a prophet is Shari'ah, and his purpose is to guide God's servants. This GUARDIANSHIP comes to the Infallible Imam (leader) after the end of prophethood, and at the time of the absence of the Imam (a), a religious jurist who is most similar to a prophet in terms of his knowledge of Shari'ah will undertake this duty. Such a duty also includes political GUARDIANSHIP because it is responsible for organizing and regulating people's affairs.

The importance of Quran’s LEGISLATIVE miracle (E’jaz-e Tashrii) can be estimated from its widespread presence in and influence on human society. With the ever-increasing development of sciences, the investigation and explanation of Quran’s LEGISLATIVE miracle is considered a necessity. Despite the fact that an extensive literature has developed around the miracle of Quran, very few studies have been conducted on Quran’s LEGISLATIVE miracle. Given the interdisciplinary nature of the subject, the present article intends to survey the ways through which Quran’s LEGISLATIVE miracle can be proved. First, Quran’s legislations are of ultra-terrestrial and miraculous nature. Second, Quran’s legislations are not influenced by the Old Testament but are rather superior to those of the Old Testament.Finally, Quran’s legislations are free of the caveats of ordinary legislations. The fact that these legislations were spelled out by Prophet Muhammad who was illiterate is clear evidence for the miraculous nature of Quran.

The LEGISLATIVE authority of Prophet Muhammad is acknowledged in Shi’ ism but there is not consensus on this issue among Sunni scholars. This study seeks to explain the authority of Prophet Muhammad (PBUH) in legislating the heavenly commands based on “ the theory of divine permission and GUARDIANSHIP of Prophet Muhammad in legislating rules relying on the Qur’ anic verses and Sunni and Shi’ ite viewpoints” . In the outset, theoretical literature and basic principles were reviewed and then the main theory was explained. Moreover, using the verses of the Noble Qur’ an and Sunni and Shi’ ite perspectives, the references for the theory were presented, and by the review analysis of relative verses and perceptions, the hypothesis of the study was defended. The theory in this research states that God has given permission to Prophet Muhammad (PBUH) and has bestowed him authority to Shari’ ah (religion) so that he can infer the required rules for society within the framework of Islam and in accordance with time requirements. The above theory has major differences from the theories of “ Ijthad an-Nabi” and “ Tafwiz Amr ad-Din ila an-Nabi” . Using qualitative, analytical, descriptive, and referential methods, this article concluded that the authority of Prophet Muhammad (PBUH) in legislation of the divine commands is as extensive as his prophetic mission, thereby it includes various domains. Legislation of Ahkam is basically within the authority of God and no one else has the same right as it is stated for WiIayat (GUARDIANSHIP) and Shifa’ at (intercession). However, God Almighty has given permission within a specified framework to the Prophet to have authority in legislation so that he can modify some Ahkam according to likely expediencies. This authority is exclusively given to the Prophet by the permission of God.