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Faith-Based Justice and Faith-Based Order | ||
| Islamic Political Studies | ||
| دوره 8، شماره 1، فروردین 2026، صفحه 7-26 اصل مقاله (977.02 K) | ||
| نوع مقاله: Original Article | ||
| شناسه دیجیتال (DOI): 10.22081/jips.2026.79740 | ||
| نویسندگان | ||
| Kosar Ghasemi11؛ Fathiyeh Fattahizadeh* 2؛ Habibolah Babaei3 | ||
| 1Postdoctoral researcher, Quran and Hadith Sciences, Faculty of Theology, Alzahra University, Tehran, Iran. | ||
| 2Professor, Quran and Hadith Sciences, Faculty of Theology, Alzahra University, Tehran, Iran | ||
| 3Faculty of Social and Civilization Studies, Islamic Sciences and Culture AcademyAssociate Professor, Research Center for Civilizational and Social Studies, Islamic Sciences and Culture Academy, Qom, Iran | ||
| تاریخ دریافت: 23 اسفند 1404، تاریخ پذیرش: 23 اسفند 1404 | ||
| چکیده | ||
| The present study investigates the nature of "faith-based justice" and its relationship with the indicator of "order." Through what mechanism does "Quranic justice" implement "order" within society? Based on the thematic discovery method of Sadr (2016), this research examines the nature of the "order" indicator within the network of "justice" verses, centered on Verse 135 of Surah al-Nisa. Drawing upon the words of Imam Ali, "That is the Quran; so make it speak," Sadr (2016) considers referring to the Quran to extract a Quranic theory regarding a specific issue as the best method for understanding and interpreting the Holy Quran. This study interrogates the issue of "order" by understanding the nature and position of the faith element of "justice" in the Holy Quran. The element of "justice" emerges within the context of faith-based human relations in society. In material civilizations, the external supervision of human law enforcers creates a power-oriented order (Kissinger, 2019; Newman, 1979). However, in the "monotheistic civilization/ Ummah" (Babaei, 2020; Ghasemi, Fattahizadeh, & Babaei, 2019), the internal supervision of people of faith gives rise to a "faith-based order." As "faith" increases—and consequently, as faith elements flourish within the body of society—a higher degree of order is established (Motahari, 2009, 2010). The presence of faith-based elements within the fabric of society reduces physical egoism, social pathologies, and disorder, while increasing altruism and social order (Motahari, 2009). One of the faith-based elements that constructs "order" is "justice." To the extent that "faith" increases in society, "justice" also flourishes within the social context. Consequently, "faith-based justice" creates a "faith-based order" in society. One of the significant verses expressing "faith-based justice" is Verse 135 of Surah al-Nisa: "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted." (cf. Tabatabai, 1996; Makarem Shirazi, 1995). According to this verse, the establishment of "justice"—even when it conflicts with personal interests or those of loved ones—takes shape within the framework of faith-based human relations. Based on Verse 135 of Surah al-Nisa, the characteristics of "faith-based justice" include: "universality," "internal supervision," "perpetual standing," "sincerity," "truth-orientation," "detachment from personal whims," and "piety-centeredness" (cf. Tabatabai, 1996; Makarem Shirazi, 1995; Fakhr al-Rāzī, 1999). Accordingly, within the "monotheistic civilization of the Ummah" (Babaei, 2020): 1) "Justice" possesses a faith-based origin. 2) The establishment of "justice" is a public duty for all truth-oriented individuals. 3) The creation and maintenance of "justice" is not restricted to law enforcers at the societal level (external supervision); rather, all individuals—commensurate with their "faith" and through internal supervision of their own actions—implement a degree of "justice" within society. 4) The establishment of "justice" must be a continuous and uninterrupted standing. 5) The objective of implementing "justice" must be the fulfillment of a divine obligation, performed sincerely for God. 6) The practice and upholding of "truth" in society must serve as the criterion for "justice." 7) "Justice" must be pursued as the fulfillment of a divine duty, remaining detached from personal whims. 8) Striving to increase "piety" is the primary factor for achieving ever-increasing success in establishing faith-based justice. Justice possessing these characteristics establishes an order that transcends any material civilization. To the extent that "faith" increases within society, "faith-based justice"—and consequently "faith-based order"—also flourishes. In the "monotheistic civilization/Ummah," all truth-oriented individuals bear the responsibility for establishing justice. The responsibility of every person of faith toward practicing justice is commensurate with their degree of "faith." As an individual's "faith" increases, their responsibility for establishing "justice" likewise grows. | ||
| کلیدواژهها | ||
| Ummah؛ justice؛ faith-based order؛ Verse 135 of Sura al-Nisa؛ interrogative method | ||
| مراجع | ||
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