نشریه حکمت سینوی
پیاپی 34 (پاییز 1385)

The Sunnites, although they have paid attention to many of the responsibilities of the ruler, but somehow they regarded providing peace and security as the most important task of the ruler and in consequence instead of emphasis on justice and other qualifications of the ruler, relied on his authority or even they saw strong and immoral governer as suitable for government. But the Shi,ites, without denying the value of security and the necessity of authority, regarded ruler’s justice both in the implementations of religious ordinances such as Holy War (Jihad) and judgement and for providing justice as necessary.In the Sunnite world religious scholars and people for keeping the status quo and avoiding unrest and violence often followed the way of obedience of oppressors and despotic rulers. Shi,ites in their political dealings with false governments have had different practices in different periods, such as violent action and concealment, indifference and not interfering in politics, submission, protest and rebellion, support and intelligent and pragmatic cooperation. Sometimes Shi,ites clergymen prevented people to cooperate with governments and sometimes by relying on worldly interests and devouts, hereafter, in some cases they allowed the obedience of rulers and cooperation with them. Meanwhile, some of religious scholars like Khajah Tusi have accepted social and scientific responsibilities in the governments of their time and later in Safavid period scholars such as Mohaqiq Karaki in addition to taking governmental posts persuaded the king to follow them as qualified religious jurists. In the Qajar period religious scholars like Kashef – alqita and Mula Ahmad Naraghi by designing the theory of permitted king consider governing the state as lawful. Therefore Shi,ite clergymen by active engagement in political scene and benefiting from opportunities in addition to protection and expansion of the heritage of Shi,ism could protect the life and interests of the Shi,ites.

One of the striking proofs of justice is the one which is visible in the generation and creation of the world. On this basis, religious people who believe in one God regard Him as the archetype of justice and consider this attribute as part of God’s attributes of action. His All-wise essence has created the world on the basis of justice.There are two important questions in the discussion of God’s generative justice: the problem of inequalities, and the problem of evils. Islamic and western philosophers have given different answers to these problems. But in the main western philosophers have studied the problem only from one aspect and for this reason are subject to criticism. On the contrary, Islamic philosophers, especially those in trancendental wisdom, have tried to consider this problem from various points of view. But since the issues are scattered in different philosophical discussions, everywhere the problem is considered only from one special aspect, and therefore the answer does not enjoy the appropriate consistency.For this reason, along with the study and criticism of western theologians and philosophers and comparing their assertions with Islamic views, in order to offer a comprehensive and consistent analysis about different answers of Islamic philosophers on the problem of inequalities, first the quality of God’s creation has been considered and in the light of the analysis and explanation of the nature of God’s creation, it is proved that the order of creation is an essential system and is based on cause - effect relation.It is shown that the difference between creatures are essential to them. On the problem of evils, following the survey of different kinds of evil, it will be known that none of them are inconsistent with the justice of God.

Farabi is among the philosophers who has been able to make use of manifold capabilities of a concept in order to justify some of his metaphysical, religious and political ideas in a proper way. Justice is one of the key concepts that Farabi has been able to explain the foundation of genetic order of universe by it. Incidentally, by following the two great philosophers in human history, ie. Plato and Aristotle, he has incorporated the same concept in the structure of his Ideal City. He also justifies the foundation of ethical system with regard to individuals on the basis of it, according to revealed patterns and divine legislation. The ideal conclusion that he offers is that human being can attain happiness only in harmony between the order of legislation and the order of generation and modeling it in social and individual relationships, which is his final goal.

Aristotle’s theory of justice in the field of political philosophy has often been treated with political - social approach without an analysis of its principles. In this article by the use of interdisciplinary approach it has been shown that the roots of this theory has been based firmly on Aristotelian ontology, anthropology and ethics as well as Greek common practice and this theory is unavoidable outcome of Aristotelian system of thought. Aristotle’s view of justice makes sence only on the basis of natural universal in his ontology. Aristotle’s analysis of the relation between soul and body based on the concept of matter and form and the special place of practical and theoretical reason in anthropology is intertwined with his anthropomorphic view to city - state and this brings about the concept of distributive justice.Theory of justice is the same general concept of theory of virtues and the practice of middle term in Aristotlelian ethics which in his political thought he tries to implement it in society. He proposes a kind of city - state which its class differentiation is based on ethical virtues and its citizens are educated by their virtuous statesmen to observe laws by way of virtrous actions. This city - state proceeds towards justice’s goal, the happiness, which is the same as virtuous behavior of all people. Of course, in classifying social groups on the basis of the extent of virtues, that human beings have achieved, Aristotle is strongly influenced by Greek customs.

The basic principles of western political philosophy has been laid down by Socrates and his most prominent disciple Plato. This question has always been important for Plato: which state is better and which is more just and who has the appropriate qualification to govern the people? Today this question is urgent for the states.Plato wrote many treatises which the most important of them is “Republic”. His political philosophy has been expounded in this book. “Republic” is one of the most detailed and most exciting philosophical text that has ever been written. In his most treatises Socrates is the main spokesman. The subject of the dialogues in the book is the nature of justice. Justice in this context means goodness or moral virtues and ideal perfection of man. Plato regards the government a kind of art or technique in which like the other techniques or arts the benefit should be the main concern. Moderation and harmony are the most important thing and excess and negligence should be avoided. If someone insists on his egoistic inclinations, this brings about disorder and chaos. Plato has in mind a state which like the human body has three parts. He imagines that in this state in place of head, chest and abdomen we have governers, guardians and labourers. Just as the healthy man reacts with harmony and proportion, so the sign of a virtuous state is that every person knows his place in it.