The verse of purification (tathir) is of great importance among Islamic scholars of different sects and has been subject to variant debates. Elaborating the type of "will" mentioned in this verse is considered as one of its most important issues of interpretation. Shia believes that "will" in this verse means existential will and that Almighty God’s Will has accrued to purifying Ahl al-Bayt (SAA) from any impurity and evil from the beginning of the creation and their purification and therefore infallibility has been realized immediately. In this article Alusi’s viewpoint regarding the Divine existential "Will" in this verse provided they perform divine commands and abandon divine prohibitions has been analyzed and evaluated.He restricts the existential effects of good deeds to Ahl al-Bayt (SAA) while he considers that of others devoid of such definite effects. Alusi’s claim is unjustified and rejected according to Quran, the prophetic traditions and principles of Islamic wisdom; therefore such a condition cannot be accepted for the Divine existential "Will" in the verse of purification.

The verse of purification has been regarded by Shiites as a Quranic proof for the household of the Prophet to be pure. It, therefore, has been studied in different aspects of which the one little attended to is the problem of the paper. The paper, having shown the essential part of continuity in forming a valid contextual body, has proved independent revelation of the verse of purification in different ways. As is proved in the paper, the will intended in the verse is creative and the members of the household of the prophet have been determined.

The verse “Spend your wealth in the cause of Allah and do not let your own hands throw you into destruction and…” is one of the verses of the Holy Quran that jurists have cited it in various discussions (Al-Baqarah, 2:195). There are many debates in determining the extent of the prohibition and how to interpret this verse, although the use of the prohibition of casting (throwing) from this verse is not debatable. This paper which has been done by descriptive analytical method, seeks to answer the question: Is the criterion of the prohibition of casting into Tahluka (Arabic: التَّهْلُکَة, destruction), probability, presumption, fear with individual criterion or generic fear? This research criticizes the presented criteria after stating the meaning of the verse and presenting the viewpoints and firstly, the presented criteria accepts the generality of casting into Tahluka (Arabic: التَّهْلُکَة, destruction), considering the criticisms of other views and considering that the case cannot limit (restrict) the general and expanded meaning of the verse and secondly, due to the fact that rulings are enacted on titles and subjects in Islamic Sharia (Arabic: شریعة, Romanized: sharīʿa) and it is also accepted the theory of generic fear that is the customary ruling for the destruction of the person due to the improbability of jurists’ obligation to personal fear essential concomitants and due to the recension (the effective cause) of the fatwā (Arabic: فتوی; plural fatāwā فتاوی) of jurists in verses such as the mentioned verse. Therefore, casting into Tahluka (Arabic: التَّهْلُکَة, destruction) is forbidden, if it is from the perspective of custom for the human race.

Examining the relationship between the verses of a surah and the semantic structure is a new method in interpreting the Quran. The semantic structure says that each surah has a main purpose and all the verses and issues discussed in the surah are related to that purpose. The examination of the context of the verses and the utilization of other methods of discovering the purpose of the surah clarified that the purpose of the Surah al-Ahzab is “ to relieve the pressure exerted on the Prophet (p. b. u. h. ) by different groups of the society” . One of the benefits of delineating the semantic structure of surahs is to help resolve interpretive disputes. In Surah al-Ahzab, there is an interpretive dispute about the tat-hir (purification) verse. Relying on the context of the verses, the Sunnis believe that “ Ahl al-Bayt” in the tat-hir verse refers to the wives of the Prophet (p. b. u. h. ), and considering the narrations of the Infallibles (p. b. u. th. ), the Shiite commentators hold that “ Ahl al-Bayt” refers to the five pure individuals, i. e. Prophet Mohammad, Hazrat-e Fetemeh, Imam Ali, Imam Hasan and Imam Hussein (a. s. ). However, a careful study of the context of the verses, the semantic structure and purpose of Surah al-Ahzab refutes the Sunnis’ evidence which is the context of the verses.

The verse of purification is one of the most important and leading verses of Holy Koran in which the special status of the Infallible is stated. This paper is an attempt to help its audience determine the evidence for the Household of the Prophet in this verse particularly from the perspective of Sunni scholars. It is conducted through clear Islamic records, without any prejudice, and only through careful consideration of religious sources. In this way, it first describes the lexical and idiomatic meanings of “the Household of the Prophet”. Then, it mentions different interpretations and ideas about this subject in the verse of purification. Finally, relying on the evidence in this Holy verse and a large number of traditions from the both sides (Shiite and Sunnite), it concludes this verse is only about five people: Prophet Mohammad, Ali, Fatima, Hassan, and Hossein (peace be upon them) and cannot include the wives of the Prophet because both sects believe that the wives were not sinless and infallible. Meanwhile, the present study is a descriptive-analytical research which is performed through library and field study.

An initial glance at the Quranic verse "No one touches it but the pure (56:79)" shows that the verse is to declare prohibition of touching Quranic words without ritual purification. Contemplation upon thought and words of those who believe in such a prohibition indicates that they have dealt with this subject in encountering the appearance of the said verse, while investigation of concept and content of that verse with a consideration of preceding and following verses as well as a deliberation upon those words presents a notion beyond what jurists have said. Our attempt in this essay is to expound the term "Ouran" and its real meaning in the age of revelation first of all and, then, to refer to some points concerning what the pronoun "it" refers to, concept of the term "the pure", and what is meant by negative declaration in "does not touch".

According to the verse of purification, God has meant the Ahl al-Bayt (peace be upon them) to be always free from every impurity and flaw and, instead, to be always pure and clean. However, this verse is sometimes translated in such a way that it seems that the verse does not include the past and that the Ahl al-Bayt have only been subject to God's will since the verse was revealed. In this study, conducted with a descriptive-analytical method mixed with criticism, an attempt has been made first to explain the theoretical foundations of the Shiite belief in the maximum infallibility of the Ahl al-Bayt and then to examine the various literary and interpretive dimensions of the verse of purification, especially the present tense of the verb and the views of the commentators on the meaning of “Liyudhhiba”. The aim is to evaluate and criticize the Shiite Persian translations of this verse and, secondly, to suggest the best option for its correct translation.

Since the first centuries, the various aspects of the verse of "purification" have always been the subject of discussion among Muslim scholars, and many works have been written about it. Most Sunnis believe that the verse was revealed about the wives of the Prophet (PBUH) and the Companions of the Household and that it is an invitation to attain purity through adherence to divine commands and prohibitions. On the other hand, Shiites and some Sunnis believe that the verse in question was a message of the infallibility of the Ahl al-Bayt and that at the time of its revelation, it had no reference other than the Companions of the Household. This belief is based on matters, including the fact that the divine will in the verse is constructive. The question is whether there is a way to prove this? This article seeks to find a suitable answer to the above question using a descriptive-analytical method and relying on the sources of the sects, and its findings also indicate a positive answer and a definite constructiveness of the will in the noble verse.

Infallibility is the most important condition of Imamate from the point of view of Shia, a number of Quranic verses are presented as proofs of infallibility, the verse of purification is one of these verses. Different thinkers have presented interpretations of the verse with different approaches. Seifuddin Amadi is one of the scholars who has presented a reading of this verse with a theological approach. In his book Abkar al-Afkar, he rejects the infallibility of Hazrat Zahra (pbuh) as the verse indicates infallibility. Before him, none of the Ash'ari theologians discussed the purification verse in refuting or proving infallibility. Also, the method he used is new and has not been answered. The importance of the issue of imamate, the important place of infallibility in the issue of imamate, the unanswerable nature of his reading of the verse, his method to prove his claim and the negation of the verse's implication on the issue of infallibility of the imams (pbuh), make it necessary to examine and criticize his opinions in this field. Therefore, in this article, we want to criticize Aadi's reading of the verse with the approach of text criticism. Therefore, firstly, Amadi's reading of the verse of purification and how he uses it to reject infallibility is presented, then, relying on a set of intratextual and extratextual evidences, Saifuddin Amadi's opinion is criticized.

Parody is a literary sub-genre which mocks its main genre. Considering the value and significance of the main genre and also the structure and nature of parody, it can be considered as an independent genre. Since meaning in literature is one of the main elements and has a central role in both language and imagination, it is of considerable importance in literary works. Therefore, one of the most important kinds of parody which is called tazriq in Persian literature has been formed around the question of meaning. One of the goals of parody is to entertain the audience and make them laugh, and tazriq satisfies this goal very well. Though there are a few differences, this kind of parody can be found in Western literature where it is called nonsense verse. This article tries to compare the main aspects of these two kinds of parody.