"The Two Weighty Things" tradition is one of the most important Prophet’s Traditions, which has been narrated by over thirty of Prophet’s Companions, and a large number of followers and Islamic scholars in various centuries. The Prophet’s diligent effort in relation to the “Two Weighty Things” tradition was to the extent that he stated the tradition in various places, times and occasions and reminded it with special emphasis. He has left Quran and his Household as two precious heritages among the Islamic nation. They will never separate from each other till the doomsday, and the guidance of Muslims is guaranteed by resorting to them. The clear content of the tradition is the infallibility and excellence of the Prophet’s Household, so the tradition is just conformable with the Household of Infallibility and Purity. At one hand, infallibility and excellence are the basic requisites of Imamate. Thus, the “Two Weighty Things” tradition implies the Imamate and purity of the Prophet’s Household. Moreover, the necessity of resorting to them which itself is the signification of another tradition, is another reason for their Imamate. On the other hand, the inseparability of the Household from Quran and vice versa indicates the fact that the earth and time is never empty from Imamate of the Household of Infallibility and Purity. Therefore, this noble tradition clearly implies the existence of Imam of the time.

2AT-hook motif nuclear localization (AHL) proteins play a critical role in plant biological processes, and it is highly conserved in terrestrial plants. In Arabidopsis thaliana this gene family data is available. We used this data to detect and interpret the AHL gene family in the Cardamine hirsuta. In Silico analysis was launched and initially 29 AHL genes were detected. Phylogenetic analysis afterward exhibits that AHL in C. hirsuta has been grouped into two clades, clade B with 3-5 introns, and clade A intron-free similar to A. thaliana. According to the combination of AT-hook motif(s) and PPC domain, AHL proteins are divided into three subclades (sub-clades-I/-II/-III). Subclades-I are related to Clade-A, while subclades-II and subclades-III are related to Clade-B. The motif analysis exhibits that the three genes including AHL1, AHL10, and AHL11, although had the AT-hook motifs, lacked the PCC domain, and therefore the actual number of AHL family genes decreased to 26. Looking at duplication events in the AHL gene family in C. hirsuta, 16 homologous genes were found due to segmental duplication, and no tandem sequences were observed in these genes. In-depth inspection showed that segment genomic duplication events could cause the expansion of these genes. Examining ratios of non-synonymous (Ka) and synonymous (Ks) substitution rates, i.e. Ka/Ks, in 5 pairs of homologous genes showed those with Ka/Ks < 1 were exposed to the adverse selection. These findings reveal a possible evolutionary relationship for the AHL gene family in C. hirsuta, providing helpful information for future analysis to investigate their biological functions.

One of the damages done to Hadith is the manipulated publication or incorrect interpretations of the traditions of Ahl al-Bayt about their qualities and virtues that lead to exaggerated beliefs in some cases. The present study conducts a documentary and implicational analysis of the hadith known as, “ you can attribute any good quality to us (Ahl alBayt) after considering us only as the servants of God” , that gives the illusion of exaggeration according to some interpretations. Hence, the present study seeks to answer the following questions: Has this hadith been narrated by valid sources of tradition of both Sunni and Shia? How was the issuance atmosphere of this tradition? How were different narrated types of this tradition? What information does the analysis of reliability of Hadith narrators according to the sources of Rijal knowledge gives us about the quality of the obtained hadith documents? What does the phrase “ inconceivability of the virtues of Shia Imams” mentioned in this tradition, mean? Is it possible to attribute all virtues to Ahl alBayt? How could we explain the relationships of Shia Imams with God as God› s servants? What is the approach of the mentioned tradition to the consideration of Shia Imams as prophets? According to the result of the present study, the mentioned hadith written in Al-Khisal, compiled by Sadooq, is an authentic hadith in terms of document and chain of reliable narrators, and the content of the hadith tends to deny any exaggeration from the sacred realm of Ahl al-Bayt.

The policy of the Holy prophet Mohammad (p. U. H.) on Zoroastrians of BahreinHajr region as "ahl-e-Ketab" (those having heavenly books) caused protests from some of Muslims. The Holy prophet (P. U. H.) reacted strongly to these protests, yet in Many resoures this group are called hypolrites (Monafeq). After the conquestof Iran by Muslims, the first caliphs treated Zoroastrians as "ahl-e- Zimmah"(non-Muslims Who tribute to the Muslims). In tne same way as tne prophet did.

Poetry and literature have been valued very highly among the Shi'a. It may be said that the Shi'ite Imams' skill in poetry and their encouraging of true-hearted poets persuaded them to compose for the sake of God, rather than for their own material wishes. On the other hand, the Shi'ite revolutionary movements of the Umayyad and Abbasid periods provided a rich context for the development of Shi'ite poetry and literature. This has been so particularly after the event of Ashura and the martyrdom of Imam Hossein (PBUH) and his companions. Another important event that has inspired Shi'ite poetry and prose during centuries is the event of Ghadeer, when Prophet Mohammad appointed Imam Ali as his successor. Some Shi'ite elegist and their laments are examined in this paper.

"Al-Tabyan Fi Tafsir Al-Quran", written by Sheikh Tusi, is the first comprehensive and ijtihad interpretation of the Quran in Shia. In this interpretation that a significant part of it consist narrations and interpretive sayings, quoting the narrations of the Ahl al-Bayt (AS) has a different method from the period before and after it. This issue becomes more important due to the position of Sheikh Tusi in Shiite hadith as the author of two books of four hadith books. Most of the narrations narrated in this commentary are not reflected in the traditional way of narrating narrations explicitly in narrations and the principle ruling quoting narrations of Ahl-Albayt in "Al-Tabyan" refers to the narration in the issue of verses and avoiding direct quoting narrations. The author has also used different methods such as referring to the subject of the narration, mentioning the key words of the narration, using words indicating Shiite narrations and unknown words. It can be said that the motivation and temporal and spatial conditions of the author (discourse space) of this commentary have played an effective role in the quantity and quality of the narrations of the Ahl al-Bayt (AS) and the author has tried to write an approximate commentary.

Because of the importance of the Karbala event and its vast impact, the reports related to this historical event is doubly important. In addition, the phenomenon of distorting these reports made us to criticize those which are inconsistent with the life of Imam Hussein (AS) and Karbala. Among the reports attributed to Imam Hussein (AS) during the Ashura Day are the words according to which Imam (AS) announced that those who had an owe (dayn) on themselves should not accompany him in the fight against the enemies. This research has evaluated the sandas (chain of transmitters) and the content of these narrations, based on a descriptive-analytical method. The findings show that these narrations are subject to serious criticism from both the sanad and the text; The sanads of all narrations are weak and their content are in contradiction with the Holy Qur’ an and the Sunnah. They contradict with two groups of verses: 1) verses of last will, 2) verses of jihad. They contradict also with four groups of narrations of Ahl al-Bayt (AS): 1) martyrdom of Ahl alBayt (AS) with dayn, 2) Ahl al-Bayt’ s acceptance to pay Companions’ dayn, 3) Imam Hussein (AS)’ s invitation from the debtors to fight the Yazidis, and 4) the allowance of accepting the guarantee or last will of women.

There are several verses in the holy Quran in which Ta'wil is mentioned and knowing it is restricted to divine knowledge in one verse. On the other hand, in hadiths of Ahl al-Bayt a proportion between ahl al-bayt and ta 'wil is established. The present essay deals with the meaning of ta 'wil in the opinion of ahl al-bayt and its difference from commentary, and the proportion between the apparent and the interior on the one hand and commentary and ta'wil on the other. Also perspective of Ahl al-Bayt concerning availability of ta 'wil to others considering capacity of Quranic ta 'wil is expounded. Verification of this theory is dependent upon answering some questions including reproaches of hadiths concerning those who make ta 'wil.