نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 42 (زمستان 1394)

Kinship as one of affective principals of Hodood’s part sometimes accent punishment and in many cases prevents punishment and leads dissolving. Qesas, slander (Qazaf), Lavat (inversion), heist and Moharebeh are those punishments and Hodood that kinship can be cause to dissolving. Of course effect of kinship in this Hodood is not absolute but sometimes Jurisconsults put conditions for them. Moreover the effect of kinship in Hodood’s punishments is not equally, because its influence on Qesas and Lavat is less, in a way that only kinship of fatherhood and motherhood dissolve Qesas and only kinship that prevents the punishment of Lavat is parity, but on the contrary its influence on affrication is conceivable in various cases.

Based on books of al-Yaqut and al-Nejat from Noubakhti and al-Naser Alddin Allah, idea and wisdom are bases of Taklif (obligation) and must be considered. These two scholars believed that base of religion’s augment is wisdom and in these two books counted three various function for wisdom: first, they known wisdom as a tool of inferencing and illustrating for trainings and religion’s learnings. Second: they put wisdom as a source of knowledge and cognition beside Qur’an and Sonnah. Third: they had a taking tool view through wisdom in path of understanding and discovering signification for The Holy Book and Sonnah. Both authors believed on limitation of wisdom in Hosn and Qobh. Of course they believed wisdom and Shar’ have adjustment which this adjustment doesn’t mean these two haven’t any conflict with each other, not complete adjustment between wisdom and Shar’, because they believed wisdom is unable for reaching to all principals of Shar’. In fact from Nowbakhti and al-Naser’s views wisdom in beliefs’ principals takes precedence and while wisdom is silent, Naql would speak, and when wisdom haven’t any reason against Naql or be agree with it, then Naql would confirm wisdom; and finally when they have conflicts with each other, as a evidence of wisdom would paraphrase the Naql.

Studding Islamic History shows the dual acts of Sonni and Imamiyah scholars with Islamic Caliphate. Because scholars have hegemony on basis of jurisprudence and Islamic Kalam they could take important role in formation of basis of legitimation of Islamic Caliphate’s power. And, they as a theorists of power served Caliphate, so that in Bani Omayah’s Caliphate some Sonni scholars had such a role and supported Omayyad. On the contrary some scholars were as a serious critic for Caliphate and deny these views and questioned Caliphs’ functions. This article tries to with utilizing from descriptive-analytic method answer this question that what was the dual behaviors of sect’s scholars with Abbasid’s’ Caliphate? This article tries to examine two hypotheses: first; scholars’ religious motives had important role in dual interaction with Caliphate. Second; the need of Caliphate for achieving to legitimation and stabilizing power had cause to dual behaviors of scholars with Caliphate. This examination showed that religious motives had influential role in dual relationship of scholars with Abbasids’ government. As much as Sonni, Mo’tazele and Shi’a scholars were close to center of power with aim of propagating ideal beliefs, keeping religious organization and reforming people’s beliefs, on the contrary refusal of other scholars from power also was because of fear from weakening of religious essentials, corruption of idea and distortion of religious beliefs. Furthermore, another reason for these dual behaviors was the need of Abbasids government for making legitimation. In time of first Abbasid’s Caliphs for their power and legitimacy they need to Mo’tazele and Shi’a’s scholars. After stabilizing the power for continuing the government’s life there wasn’t no need to Mo’tazele, and Shi’a were the serious competitors, so the government gravitated to Sonni and in this era interaction of Sonni scholars with Caliphate became increase.

From first centuries of Islam’s history Sufism were germane and accused to Shi’a’s attitudes, which connection of EynolQozat and other Sufism’s decedents with Rafavez has brought an main excuse for their murder and most of Sufism paths linked their dynasty to Imam Ali (PUH). Though two Islamic mystical movements and Shi’a sects have differences in essentials of Epistemology, monotheism, revelation, prophecy and etc., but the subject of province (Velayat) and continuance charismatic and divine leadership of society is the important link and similarity among these two wavy movements. This article introduces more than 20 features of guardians in Rumi’s work especially in Mathnavi Ma’navi such as being with Truth (Hagh), divine grace mediator and speaking directly with God, and corresponded with said descriptions it would discuss Shi’a’s Hadiths with primary sources of Shi’a’s thoughts such as Nahjol Balaqe and Osool Kafi and illustrates their similarities. Despite these similarities, it would explain different positions of these two movements including the definition of Sinlessness and its examples and etc.

In history the most beautiful and melodious life’s moments for a pious human is praying with the Almighty God. Relying on the highest power in the cosmos and considering to source of World and independence from all creatures leads Man to mental peace. Could say the important common element among pious people in different eras was prayer, as the dialogue language of all pious people in different religions is prayer so they from this way pray with God and request their needs from Him. This article with referring to Holy Books and reliable Hadiths is studies the importance of prayer, the role of prayer in life of pious people, sincerity in prayer, the element of time and place, personal and social prayers, other key subjects, common titles and differences of two divine and benedictional religions of Islam and Jew from Qur’an and Old Testament point of view.

The book of Rasael al-Hekma has an especial position in Bateniyah of Darooziya. This book is the most important and reliable religious text that is available for this sect that is writing by three persons who are the most important characters which established this sect. Even the belief of distortion about this book doesn’t decrease its validity. Because of this antiquity and validity all Darooziyah’s scholars, with referring to this book, introduce or criticize this sect. But views through this book are not free from prejudice, grandiosity and exaggeration. The presented reports about this book from non Darooziyah’s researches are in a way that perhaps this book is counterpart of Qur’an and is all infidelity. Whether for reaching to a proper view must consider to some points such as being familiar with Mystical language and Gnosticism, and have a complete view through Rasael and gloss.