The Evolution of the Principle of Innocence from the Point of View of the Fundamentalists

Document Type : Original Article


1 Ph.D. Candidate, Department of Islamic Jurisprudence & Law, Qom Branch, Islamic Azad Uiversity, Qom, Iran

2 Assistant Professor, Department of Islamic Jurisprudence & Law, Qom Branch, Islamic Azad Uiversity, Qom, Iran

3 Department of Fiqh (jurisprudence) and basis of Islamic law, Qom Branch, Islamic Azad University, Qom, Iran

4 Islamic jurisprudence and Islamic law, Qom unit, Islamic Azad University, Qom, Iran



The principle of innocence from fundamentalist jurists’ viewpoint is as a judgement for not proving the duty for the obligee in case that the principle of the duty is doubtful. Fundamentalist jurists have explained the general conduit of the principle of innocence as doubt in duty and they have considered it currently in all suspicions of sanctions and obligations, in contrast to the Akhbaris, they consider this principle to be current only in suspicions and obligations and also they are cautious in the face of suspicions of sanctions. Attention and contemplation in the view of the jurists in all time showed the evolution in the implementation and citation of this principle in the history of Imami jurisprudence. In the earlier periods of principled jurisprudence, the issue of the principle of innocence was discussed along with the issue of presence and debauchery, but in later periods fundamental jurists focused on these two separate aspects of the principle of innocence. The discussion of the presence and absence of the observer of the wisdom of things in terms of the primary titles has been related to the use of ijtihad arguments, but in contrast to the discussion of the principle of innocence and precaution, the observer of the judgment may doubt in the real judgment.  In general, the authors in this paper studied this issue from the fundamentalist jurists’ viewpoint and contrasted it with other viewpoints.


Akhond Khorasani, M.K. (1991). Faraedol Osoul. Qom: Jameh Modarresin.
Ameli, M. M. (1894). Lomeh Dameshqiyah. Qom: Alam Islami.
Amin, M. (1983). Ayan Shiah. Beirut: Dar Ehya Torath Arabi.
Ansari, M. (1991). Kefayatol Osoul. Qom: Jameh Modarresin.
Hakim, M. T. (1979). Osoul Ameh Lel Fiqh Moqaren. Beirut: Dar Ehya Torath.
Hur Ameli, M.H. (1995). Vasael Shiah Ela Tahsil Masael Shariah. Qom: Aal Bayt Instutitute.
Ibn Manzour. M. (1995). Lesanol Arab. Beirut: Dar Ehya Torath Arabi.
Jabaei Ameli, Z. (1995). Sharh Maalem Din fi Osoul. Beirut: Dar Ehya Publication.
Khomeni, R. (1995). Menhajol Osoul Ela Elmel Osoul. Qom: Imam Khomeini’s Work Publication.
Mofid, M. (1993). Ershad fi Marefat Hojaj Alal Ebad. Qom: Aal Bayat Institute.
Mohammadi, A. (2010). Principle of interpretation of Islamic law. Tehran: Tehran University Press.
Mozafar, M. R. (2008). Osoul Figh. Qom: Islamic Propaganda Office.
Naeini, M. H. (1995). Favaedol Osoul. Islamic Publication Institute.
Qafi, H. & Shariati, S. (2016). Principles of applicable jurisprudence. Qom: Qom Research Institute.
Sadooq, M. A. (1985). Man La Yahzarah Faqih. Qom: Jameh Modarresin.
Sadr, M. B. (2000). Doroos fi Elm Osoul. Qom: Shahid Sadr Publication.
Tarihi, F. (1992). Majmaol Bahrein. Qom: Darol Ketab Institute.
Zobeydi, M.M. (2010). Tajol Ouros Men Javaher Qamoos. Qom: Research Institute.