پژوهشنامه حکمت و فلسفه اسلامی
سال دوم شماره 8 (زمستان 1382 و بهار 1383)

verse of the Table(Ma-e-de) sura and is called preaching or infallibility.The main point discussed about this verse is the mission, God has for Muhammad P.B.U.H and the threatening way this message has been communicated.Majority of Shiites say this mission is the official notification of the leadership and quardinship of Imam Ali and they have considered this as the realization of the “Mola” term in Qadir hadith. Shiite narrative texts all support this idea. Referring to other Quran verses and varied examples, Shiites have emphasized on this interpretation. Sunnite follow different ideas in interpreting of this verse. Most of them don’t consider any reason for the revelation of this verse, so their interpretation is not the same as the tradition they quote about the revelation of this verse.Interpretive viwpoint of sunnites has faced serious controverersies in this fild

This article studies one of the most important principles of jurisprudence. As this principle is applied much in dynamic jurisprudence and Islamic criminal law, the author has made his ultimate effort to make use of the fundamental jurisprudence resources and the opinions of the scholars of law, while keeping in account the viewpoint of Sunnite scholars. In this article the author discusses the elements of the Islamic criminal law which has been derived from Dara principle. Having explained the introduction and meaning of Dara, the article studies the jurisprudence and hadith scholar's opinion about the chain of transmission of the above mentioned hadith and alludes to the narrative resources of five Sunnite and Shiite approaches (Mazaheb e khamse).There is consensus about Dara hadith between sects, and there resides no doubt about its chain of transmission, proof and significance. In this article the problem of lacking (the mention of) the first transmitter has been eliminated and the inclusiveness range of this principle in resemblances has been discussed. This principle is not only applicable in subject unawareness, but in warrant unawareness when we made sure about the ignorance and unawareness of the perpetrator. The author believes that the applicability of this principle is not limited to fixed punishments and can be applied to retaliation and discretionary punishments too.

The subject of the article, goals and objectives of the research, research presumptions, methodology, background and the summary of present chapters:First chapter: Interpretation of Purification (Tathir) verse, including the study of keywords, opinions and discretion about the applicability of it [Ah-Lul-Bayt] and occasions of revelations of Purification (Tathir) verse.Second chapter: Purification (Tathir) verse from the viewpoint of Fariqin (Sunnite and Shiites) including: Narrations about the occasion of revelation of Purification (Tathir) verse, narrations which link this verse to the prophet’s family; saluting narration (prophet’s salute to his family and calling out for them to read the Purification (Tathir) verse); narrations that imply the infallibility and purification of the prophet’s family and narration’s of disputers [Ehtejaj Konandegan] who referred to this verse as the virtue of the prophet’s family.Third chapter: Purification (Tathir) verse from the viewpoint of Sunnite interpreters.Comparative study of Purification (Tathir) verse from the viewpoint of famous and outstanding Shiite interpreters (Ebn-jarir Tabari, Fakhr Razi, Sheikh Tusi, Sheikh Tabarsi, Allameh Tabatabaii and…)Fourth chapter: Criticizing and studying the resemblances and questions about Purification (Tathir) verse. They include following resemblances, questions and ambiguities:1-Purification (Tathir) verse and prophet’s wives.2-Purification (Tathir) verse, prophet’s wives and his family.3-Purification (Tathir) verse and the generality of the term prophet’s family (Ah-Lul-Bayt)4-Purification (Tathir) verse and Taqlib matter5-Purification (Tathir) verse and recitation of blessings (Salavat) for Muhammad, Ali, Aqil, Ja’far and Abbas families.6-Purification (Tathir) verse and recitation of blessings (Salavat) for the prophet’s wives.7-Purification (Tathir) verse and pious believers of Islamic Ummah.8-Purification (Tathir) verse, genetic and divine will.9-Purification (Tathir) verse and prophet’s prayer for his family.10-Purification (Tathir) verse and the will of God.11-Purification (Tathir) verse and infallibility of prophet’s family.12-Purification (Tathir) verse and the names of Imams, not being mentioned in Quran.13-Purification (Tathir) verse and other infallible Imams of Prophet’s family.General findings of following discussions include: The sense of the prophet’s family (Ah-Lul-Bayt), clear significance of this verse to infallibility of prophet’s family, divine will of God in purifying prophet’s family, the prophet’s family is the most knowing of Quran, superiority of prophet’s family in leading the Islamic Ummah.In this work 92 interpretive, hadith, historical, lexicographical and analytical books of Sunnite scholars have been referred to.

It's doubtless that enabling the jurisprudence to be capable of answering new questions and demands of the complicated life accompanying technology and developments in present age is of high interest and priority.For the realization of this great vocation, it's essential to consider all applicable and efficient elements in addition with what is applied today in exertion (Ejtehad).Jurisprudence rules are one those factors which should be studied with a new approach. This task, in addition to integrating the method of inference enables the jurist to compare jurisprudence rules both in Shiite and Sunnite jurisprudence for the inference of command of religion.

Shortly after the Islamic radical and Shiite movement in Iran led to the victory of Islamic revolution, Iran’s neighbor Afghanistan was occupied following East colonial programs.This very event was tantamount to the unity of radical Shiite movements and fundamentalist Sunnite movements against socialism and imperialism as a third power in preaching Islam, but internal conflicts of Islamic movements let West make the best use of East fall and organize a programmed movement against Islamic movements not to let them take advantage of East fall.