پژوهشنامه حکمت و فلسفه اسلامی
سال ششم شماره 21 (بهار 1386)

The essay in addition to presenting the history of some of punishments in Islam, analyzes the following subjects:1- There is no consensus of ideas among Islamic Foqaha (jurists) in terms of the meant sophia and wisedom of legislating diyah [mulct; fine;blood money] by the Almighty Allah and The Prophet Muhammad(SAAS), that whether is it for punishing the culprit to compensate the loss and damage that he has made another person undergo it, or the punishment is only for the sake of chastizing and correcting the culprit.2- Shiite and Sunnite scholars have a difference of opinion concerning some issues of diyah, such as quality and quantity of the diyah, the number of the punishments, the indicators of diya[i.e., when can we say the loss is needed to be Compensated by the punishment of the culprit], etc.3- There are six indicators of diyah from which, the sixth one seems to be the main one and closer to the realilites, facts and reason, and that is as follows: “The indicator of diyah (quality and quantity of diyah) is on the shoulder of the qualified Valiy-e Faqih (Supreme Religions leader) who is rulling the Islamic Community.

Raj’at is one the controversial issues among Islamic Religions about which there is no total agreement. From Shia point of view, Raj’at is indubitably a big fact which is highly creditable and also approved by Ahle-e-Beit(a). Raj’at refers to an event wherein a group of true believers and also a group of ill-natured unbelievers –after their death-, at the time of the reappearance of Imam Mahdi (aj), will be made alive and will be returned to live in the world by The Almighty; so that the true belivers will find the opportunity of making thavab (getting heavenly reward) in accompanying and helping Imam Mahdi (aj) in establishing justice on the earth and and also will enjoy seeing the glorious and magnificent position of Islam; And the unbelievers will be punished for their shameful and flagrant deeds.Due to some differences in essence between Ahl-e-Sunnah and Shiites, Ahl-e-sunnah have fully denied the existence of Raj’at and know it baseless, claiming that such beliefs are extracted from the beliefs of the exagerrators and they are forged by the Jewish Abdollah –Abn – Saba. The present survey studies Raj’at from Friqayn’s point of view.

Islam is a steady set of system whose components are in their special proper place. Islam's socio-political system, which is the indicator of the religion domain, is one of the components of this system. As a matter of fact, the scope of religion has gone beyond the individual or personal scope, paying attention to the social issues as well. Not only has Islam taken the individual needs into consideration, but also has paid a considerable attention to the social needs. Islam gives a great importance to justice, equity, freedom and the purification of soul; besides wishing welfare, peace, security, defense and authority for the Islamic society.The present essay aims to implement a contrastive analysis of Islam's political system from the viewpoint of the professor Mutahhari and that of Allamah Eqbal Lahouri.

The two Shiite sects of Imamiyyah and Zaydiyyah have plenty of noticeable common aspects about Imamate (the Leadership of the Islamic Community) in that Imamate and Caliphate belongs only to Ahle-e-Beit(a) and also in that Imamate is stipulated in the texts of narration quoted from the Holy Prophet(SAAS). However, thre are lots of different views between the two sects as well.The present study aims to give a brief report on the viewpoints of two scholars Abu-Zayid Alavi [a zaydi scholar], and Ibne-Qobbah Razi [a scholar of Imamiyyah], who both lived in the 4th century(A.H.). Abu-Zayd Alavi in the book Al-Eshhad, in addition to explaining the Zaydiyyah’s views about Imamate, has made a vast strong objection against Imamiyyah’s views. Ibne-Qobbah Razi writing a book by the title of Naqze-e al-Ershad [the Critique of Al-Eshhad], has answered reasonably back to Abu Zayd’s objections and has defended the position of Imamiyyah. The report [here] is based on the book Kamal-al-Deen by the late sheikh Sadouq.

To study the position and virtues of Ahle-Beit(a) is one of the important issues which helps one a lot in demistyfying and clarifying the religious facts, and causes the religions to come closer than ever together; thus, many ambiguities which are per se’ the sources of disputes among Islamic sect and different ethnics would be disambiguated and disappeared.The essay aims to study the noble characteristics and virtues of hadhart Zahra(s) on the basis of Quranic verses and surahs, and also a large number of creditable narrations and traditions existing in the most important sources of Ahl-e-Sunnah.

Traditions from The Holy Prophet (Ahadith–e-Nabavi) are among one of the most important Islamic teachings. For there have been various changes in the realm of hadith from the early Islam to the time being, some Muslim sects have cast doubt upon credit and reliability of such ahadith. Mu’tazeleh as a large group expanding it’s scope to even Shiite scholars has proposed special criteria in criticizing and evaluating these ahadith. The present survey aims at analyzing Mu’tazeleh’s view point, and comes to the conclusion that the followers of Mu’tazeleh regard the thinkers’ reasing (power), as the most reliable criteria for hadith critque. The montioned view makes them distinct from Ahle-e-hadith (Traditions Experts).

When and how the Shia school has entered Afghanistan is a controversial issue upon which there is no consesus of ideas among the historians and scholars of Afghanistan. Concerning this issue’ at least three divergent opinions have been proposed by researchers on Afghanistan. What follows’ is the lecture of Dr. Abdol -Qayyoum sajjadi- the parliment member of Afghanistan – in a scientific conference held by the cooperation of “Assistant Deputy of Researches, The Department of organizing the studies and Researches, the Association of History researchers, and the Association of Afghanistan clergymen”; at Imam Khomeini Higher Education school, in Bahman, 1385. The lecture was then scientifically edited by the lecturer himself that is Dr. Sajjadi.