نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 45 (پاییز 1395)

The nature of this article is "justice of judge". "Justice" from the viewpoint of Jurisprudents of the Five Schools of Law has many different definitions. Shafiiyya Jurisprudents have defined justice as abstaining from major sins and not insisting on minor sins. Hanbalis define it as moderation of the Man in behavior and speech. According to Malikiyya, justice is pious safeguard of committing major sins and holdings oneself from minor sins, fulfilling trusts and good interaction. Hanafiyyah consider it as forbearance in Islamic affairs, moderation of Wisdom and fighting sensual passions. Shiite Jurisprudences also have two views: Some have considered the concept of justice as a faculty and others merely consider its being a faculty as a matter of literal meaning. In this regard some believe that Justice is not a religious technical term. Others have offered different definitions. In this paper, the evidence of Jurisprudents will be discussed.

Using library sources and applying the descriptive, analytical method, the present article deals with the significance and position of unity from the perspective of Imam Ali. Imam Ali's perspective towards unity is a strategic look and full of love and interest. Imam Ali's reference to issues such the domestic and social need, materialization of a big part of religious teachings and the happiness of the Islamic Society through unity indicate the high position and especial significance of unity in his opinion. Unifying spirit of divine teachings, unity as a precious blessing, and the necessity of thanking for it, creating esteem and dignity, bringing blessings, and confronting enmities are among the things Imam Ali explains as the philosophy and reason of the necessity of unity.

Familial and social life is full of certain troubles and problems emanating from the conflict of interests of individuals. If these disorders continue, not only individuals but the family and the society would face decadence and destruction. Islam proposes certain principles such as kindness and compliance in order to consolidate the familial and social relations. It encourages the families to take logical reactions to these troubles and avoid extreme behaviors. In this case individuals and members of the family fill the familial life with peace, compassion, and sympathy following a wise flexibility. They also offer peace and perfection to others. The principles of kindness and compliance in the interactions of different people have been among major concerns of the Sunni and Shiite traditions and sources from the very early centuries of Islam. The present article studies the principles of kindness and compliance in Sunni and Shiite sources following a descriptive and analytical method explaining their most prominent effects in familial as well as social relations. The outcomes of the article indicate that physical and spiritual health, peace, security, legitimate enjoyment, abundant provision, and good upbringing of children are among the familial effects of kindness and compliance. On the other hand, eliminating enmities, security, popularity, lastingness of social relations and the winning over of hearts are among the social effects of kindness and compliance.

Zaydiyyah is one of Shia sects that was separated from Imamiyyah Shia due to its special beliefs in leadership of Zayd ibn Ali ibn Husayn. The presence of this sect has been proved in northern part of Iran in Deilaman and Tabarestan since the second lunar century to the tenth. Cultural and theological heritage of this sect is still available in above -mentioned regions. Tafsir Kitab i -llah is one of the books belonging to this sect written by Abulfazl Abbas ibn Shahr Davir Deilami in interpretation of holy Quran. This book is in its original manuscript form and several other versions of it have been reported. In this book, the writer’s tendency toward Wilayah and his devotion to Shia Imams up to Imam Sajjad, and in some cases his tendency towards Zaydism is observable. This paper introduces the above mentioned commentary and explains the tendency of the commentator towards Zaydiyya and Wilaya of Ahl al Bayt.

In Islamic Fiqh, the regulations related to illegitimately-born individuals have always been controversial. The topic of testimony is one of the regulations related to illegitimately-born individuals. Except for the Malikiyyah sect which does not accept the testimony of an illegitimately-born individual to someone else's adultery, all the four Sunni and Zaidiyyah sects have unanimously accepted the testimony of illegitimately-born individuals in all matters. All Sunni and Zaydiyyah sects have based their argument on the Quran's generalizations and implications regarding the acceptance of an honest and just person's testimony, and believe that the only condition set by the Quran is that the person testifying must be honest and just. In contrast, the Malikiyyah sect argues that its reason for not accepting the testimony of an illegitimately-born person regarding another person's adultery is the illegitimately-born person's desire to turn other people into individuals like himself, so that the burden of his misery gets alleviated, and regarding this issue, the Malikiyyah sect has had recourse to some traditional and rational arguments.

Ismailism is one of the most important Islamic sects that looks at intellect and revelation from the historical- philosophical perspective, more distinctly than other schools of thought in Islam. Since, the concept of “salvation” in Ismailism is not just a religious vision but also it is a historical thinking which is possible throughout history, so, in contrast to other Islamic schools, it is possible to raise the relation between intellect and revelation in both historical and philosophical vision of Ismailism. Ismailism believed the ultimate destination or end of history is to achieve general knowledge which is attained throughout history by interacting between intellect and Sharia (divine law). The present study aims at examining the manner of the interaction between intellect and Sharia through the history, according to interpretative method. So, the main question is: “how does the interaction between intellect and Sharia lead to acquisition of knowledge, in Ismailism view?” The hypothesis is: “Intellect and Sharia have a common definition in Ismailism, and intellect has a religious role”. It means that all ways are open to gaining knowledge or acquiring universal intellect through Sharia; and, religion in turn helps to develop the intellect.