https://www.jspt.ir/ Journal of the Socio-Political Thought of Islam en daily 1 Thu, 22 May 2025 00:00:00 +0330 Thu, 22 May 2025 00:00:00 +0330 https://www.jspt.ir/article_243326.html AbstractThis study adopts a philosophical and comparative approach to explore the metaphysical and hermeneutical foundations of peace within the monotheistic religions, especially Islam and Christianity. The paper interprets peace not merely as a political or social condition but as a mode of being (Being-in-Peace) a manifestation of harmony between human, world, and God in the horizon of truth. Through the analysis of concepts such as metaphysics of peace, religious teleology, and divine logos, it demonstrates that peace, in the philosophy of religion, is intrinsically connected with truth and justice, while violence arises from humanity’s separation from its divine end and ontological dependence. Philosophers such as Mulla Sadra, Allameh Tabatabai, Heidegger, Ricoeur, Levinas, and Gabriel Marcel are comparatively examined to show that peace, in both traditions, is a sacred and existential reality. Furthermore, the philosophy of interreligious dialogue, grounded in the divine logos, is shown to be a metaphysical event rather than a cultural exchange: a dialogical openness in which truth reveals itself through mutual listening. Thus, lasting peace emerges only when human reason returns to its sacred and teleological origin.Keywords: Peace, Philosophy of Religion, Metaphysics of Peace, Religious Teleology, Interreligious Dialogue, Divine Logos https://www.jspt.ir/article_243328.html AbstractSubject and Objectives: Mesbah Yazdi who had an important role in the process of the Islamization of human sciences, believes that it is Allah who is the axis and center of the world. Insisting, on intellectual, experimental and narrative methods in exploring the human sciences Mesbah Yazdi, believes that: man as an empowered and free being can choose a way to obtain the highest degree of perfection and elevation and to come near to the eternal and absolute source of being, Allah. Existentialists, on the other hand, whether theists or atheists, consider human being as the center of the world and a being that is left to himself, emphasizing on introspection and phenomenology as proper methods. They believe that human essence is being formed permanently and constantly in complete liberty.Method and findings: Present paper is to examine the anthropological foundations of the human sciences by comparing the viewpoint of Mesbah Yazdi (as a representative of the Islamic thought), with that of the existentialist philosophers (as an influential Western school of thought), in an analytically comparative approach, and present its effect on human sciences.Conclusion: Real blunders in the thought of existentialism, have penetrated and deviated the subject, method and purpose of human sciences. https://www.jspt.ir/article_243329.html With the victory of the Islamic Revolution in Iran, fundamental transformations occurred not only in the political sphere but also in culture and lifestyle, with urban planning emerging as a significant area for study. In this context, urban planning, as a discipline, addresses not only the design of urban spaces but also their social, cultural, and spiritual impacts. The main issue addressed in this study is the lack of a clear explanation of the rules governing the theology of urban planning in academic literature. The purpose of this article is to identify and analyze foundational principles such as dignity, justice, and the prevention of harm in the design of urban spaces, based on religious texts and the statements of the Supreme Leader. It is evident that these general principles can serve as practical guidance for urban designers and planners. This research adopts a descriptive-analytical approach, utilizing library resources and data extracted from the Leader’s speeches and opinions. The findings indicate that these principles, grounded in Islamic teachings, have the capacity to guide macro-level urban planning orientations. Moreover, the analysis of the Leader’s statements, as the authority of the Islamic society, can play a critical role in shaping housing and urban planning policies. The study concludes that integrating jurisprudential foundations with the theology of urban planning, while leveraging the guidance of the Supreme Leader, can chart a new path toward achieving an ideal Islamic urban life. https://www.jspt.ir/article_243336.html This research examines the fundamental role of the family in confronting social crises. The family, as the first setting for individual growth, plays an essential role in managing and reducing the negative effects of economic, cultural, and psychological challenges. Using a descriptive-analytical approach and an Islamic perspective, this study explores the strengthening of family cohesion in the face of crises. The findings show that in Islam, the family is a comprehensive, positive, and stable relationship. The family bond, which is formed through lawful marriage, plays a central role in the unity and vitality of the family, and is a source of social strength and a foundation for cultivating values. Family cohesion is an important goal in the Holy Quran for the sustainable growth of the family. In crisis management, the roots of this concept are embedded in the prophetic tradition, and the Islamic community, by relying on revelation, has the ability to turn crises into positive opportunities. The research provides practical actions for mitigating crisis damage, based on Quranic examples. This theoretical framework clarifies the characteristics of the Islamic method in crisis management, which leads to positive outcomes in strengthening family cohesion. https://www.jspt.ir/article_243337.html This study investigates the conceptual parameters, operative typologies, and normative legal rulings associated with sexual violation in Imami jurisprudence. Sexual violation is defined as the unauthorized intrusion into an individual’s sexual sanctity outside the framework of Sharīʿa, carried out without valid consent and through the use of force, coercion, threat, deception, or inducement. The phenomenon is characterized by four essential components: the negation of consent, the use of coercive or deceptive means, the violation of sexual privacy, and the presence of an aggressor acting as an external agent. These criteria distinguish sexual violation from related categories such as fornication, adultery, and intercourse by mistake (waṭy bi’l-shubha). Whereas fornication and adultery rest on mutual consent, sexual violation is predicated upon the deliberate negation of the victim’s volition. Likewise, waṭy bi’l-shubha arises from excusable ignorance or misidentification, while sexual violation involves intentional aggression manifested through force or fraudulent manipulation. These distinctions are crucial for identifying jurisprudential instances and determining the corresponding legal consequences. Within Imami legal doctrine, sexual violation is divided into two primary categories: violations involving full sexual penetration and violations that fall short of penetration. In cases below the threshold of penetration, the governing principle is the necessity of defending sexual sanctity, allowing a spectrum of defensive actions ranging from verbal warning to the permissibility of killing the aggressor, depending on the intensity of the threat. In cases involving full penetration, the killing of the perpetrator is recognized as a legitimate and final punitive measure; the aggressor’s blood is classified as legally wasted, and no liability is assigned to the defender. Any resulting damages are attributed exclusively to the aggressor. https://www.jspt.ir/article_243338.html The rights of future generations constitute a foundational concept in the realization of intergenerational justice and sustainable development. These rights rest on the principle of the fair and enduring transmission of natural resources from earlier generations to those yet to come. Today, safeguarding these rights has evolved from an ethical concern into a legal and global imperative. The overexploitation of natural resources, environmental pollution, and the degradation of ecosystems threaten not only the well-being of the present generation, but also the fundamental right of future generations to live and flourish. Consequently, both legal and religious frameworks increasingly recognize the necessity of protecting these rights. This study, employing a descriptive–analytical approach, examines the status and foundations of the rights of future generations in the Qur’an and within the legal system of the Islamic Republic of Iran. It seeks to determine how these two foundational sources provide theoretical and legislative support for the protection of intergenerational rights. An analysis of Constitutional Principles 45 and 50, as well as relevant statutory provisions, indicates that the Iranian legislature recognizes the right to a healthy environment and the equitable use of natural resources as inherent rights of future generations. Moreover, certain criminal statutes explicitly criminalize and penalize conduct that endangers these rights. Likewise, the Qur’an—through numerous verses characterized by universal address and the structure of real propositions (qaḍāyā ḥaqīqīyah)—presents the earth and divine bounties as belonging to all humans across the entire span of history. From this perspective, human use of God-given resources is framed as a collective trust rather than an exclusive form of ownership; thus, any corruption, wastefulness, or destruction of these resources constitutes an infringement upon the rights of future generations. An examination of the Qur’anic concepts of human vicegerency (khalīfah), divine justice, the prohibition of corruption and waste, and the universality of divine provision reveals that the Qur’an articulated the conceptual foundations of intergenerational justice long before the emergence of modern environmental law theories. These teachings can serve as a basis for deriving jurisprudential maxims and binding legal principles related to intergenerational responsibility, and they provide a substantive foundation for addressing existing shortcomings in current legislation. https://www.jspt.ir/article_243340.html Undoubtedly, every Islamic movement endures numerous hardships to achieve its goals. Some individuals sacrifice their lives and wealth, while others endure significant hardships to bring about the revolution. Therefore, preserving and safeguarding the values of the revolution and striving for its consolidation seems vital. One of the necessities for maintaining and developing the revolution is the analysis of its vulnerabilities. If the Islamic movement remains oblivious to external and internal threats after its victory, it is doomed to failure from the outset. Among the challenges facing the movement, internal vulnerabilities, due to being less noticed, have a greater impact on its weakness and decline. The Quran warns Muslims against falling into these dangers in its verses. The nascent Islamic government during the Prophet's (PBUH) era is the best example of a religious and Islamic movement, and by reflecting on the Quranic verses, one can examine the challenges facing an Islamic movement. Disunity and division within the community, lack of worthy leadership, and disobedience to the leader are the main factors leading to the weakness and failure of Islamic movements. This research employs a descriptive-analytical method to address the most significant vulnerabilities threatening the Islamic movement from within the system. https://www.jspt.ir/article_243341.html Conversion from Christianity to Islam is a multilayered, gradual process shaped by the interaction of epistemic and non-epistemic factors. Using a qualitative design with narrative inquiry, this study analyzes semi-structured interviews with a diverse cohort of converts. Interpreting the data through Rambo’s stage model and the Lofland–Stark process model shows that epistemic crises and rational scrutiny of Christian doctrines—together with comparative study and philosophical and theological conviction—typically initiate the trajectory of change. In contrast, affective bonds, spiritual experiences, and social support play decisive roles in sustaining practice and consolidating a new Islamic identity. The findings indicate that no single component suffices: it is the continuing interplay of rationality and emotion, text and community, that drives conversion forward. Accordingly, the study argues for an interdisciplinary approach that centers lived narratives, integrates thematic and narrative analyses, and attends to personal, social, and cultural contexts when investigating religious transformation, across diverse contemporary contexts. https://www.jspt.ir/article_243342.html In the age of Al-Buye, they responded to the doubts and objections of the opponents by forming schools, scientific assemblies and the company of thinkers and supporting scientific and religious thoughts and ideas. One of the features of this course is the formation and holding of scientific and cultural debates and meetings and the importance of the basics of rationalism. During this period, the center of the Islamic caliphate had become a center for the exchange of opinions and cultural interactions, and there was an opportunity for various ideas to emerge. This research, with a historical method based on a descriptive-analytical approach, tries to analyze the role of Al Boyeh in establishing schools, forming scientific assemblies and promoting cultural and educational services. The governors of Al-Buyeh greatly contributed to the growth and development of theological, religious and scientific teachings by supporting the establishment of schools, attracting intellectuals and expanding the councils. In this period, the convergence between Al-Buyeh, Imamiyyah and Mu'tazila emerged and the attention to rationalism caused all-round scientific flourishing. This provided many achievements such as expansion of schools, education of scholars, increase of debates and progress of various educations and ultimately resulted in the flourishing of Islamic culture and civilization. https://www.jspt.ir/article_243343.html The present study, employing an analytical–descriptive–critical approach, examines the nature, rationale, and mechanisms of the legal model of progress, aiming to provide a theoretical framework for organizing a legal system aligned with religious democracy. The findings indicate that the legal model of progress delineates a roadmap for an ideal legal system based on divine legitimacy, the realization of which varies according to the conditions of different societies. To this end, after clarifying the relevant concepts, the study discusses the nature of the legal model of progress and then analyzes three perspectives on the rationale of this model. The first perspective denies any role for the people in shaping the legal model; the second approach considers the people’s will as the absolute criterion for legitimacy; and the third, integrative perspective regards sovereignty primarily as belonging to God and secondarily to the people. According to the third perspective, the formulation of a legal roadmap for progress is legitimate only within the framework of Sharia. The study demonstrates that in homogeneous societies, the structure of an Islamic republic is more suitable, whereas in heterogeneous societies, a federal structure is preferable. The novelty of this research lies in presenting a conceptual model that integrates divine and popular sovereignty, which can serve as a theoretical foundation for designing a progress-oriented legal system. https://www.jspt.ir/article_243345.html The event of Ashura, within the Shiʿi tradition, transcends its historical dimension and has become a platform for the representation of religious, emotional, and cultural meanings. Among the various modes of narrating Ashura, maqtal writing stands as one of the most significant narrative genres. During the Qajar period, this genre underwent notable transformations under the influence of the era’s socio-cultural conditions, particularly Sufi teachings. The central question of this study is how, and through which mechanisms, Sufi doctrines influenced the style and content of Qajar-era maqtal writing, and what consequences these influences had for the representation of the Ashura narrative. Employing a historical–analytical approach and utilizing qualitative content analysis, this research examines prominent maqātil associated with this period, including Muḥriq al-Qulūb by Narāqī, Iksīr al-ʿIbādāt by Mullā Āqā Darbandī, ʿUnwān al-Kalām by Fashārakī, and Tadhkirat al-Shuhadāʾ by Sharīf Kāshānī. The findings indicate that the penetration of concepts such as divine love, contentment and submission (riḍā and taslīm), futuwwa, valorization of spiritual charisma, and mystical storytelling led Qajar-era maqātil away from purely historical narration toward a ritualistic, emotive, and symbolic discourse. Overall, the study demonstrates that Sufism played a fundamental role in redefining the language, content, and function of maqtal writing during the Qajar period https://www.jspt.ir/article_243344.html Islamic al-Andalus, positioned at the crossroads of Eastern and Western intellectual traditions, fostered one of the most dynamic encounters between philosophy and the arts. Within this milieu, Ibn Rushd (Averroes), as a rationalist philosopher and exegete of Aristotle, developed a coherent epistemological system that resonated across both Islamic and Latin intellectual spheres. Though he did not formulate an explicit theory of architectural aesthetics, his commentaries—particularly on Aristotle’s Poetics—articulate foundational concepts that can be analytically extended to the domain of visual and spatial arts.This study adopts a conceptual and discourse-analytical approach to explore the extent to which Ibn Rushd’s aesthetic thought may have exerted an indirect influence on the architectural language of the Almohad period. It identifies five core philosophical components in his writings—realism, structural cohesion, proportional balance, ethical intentionality, and guided imagination—and examines their potential analogues within the formal and symbolic dimensions of Almohad architecture.By situating these elements within the sociopolitical and intellectual context of the Almohad Caliphate—a period marked by transition from doctrinal austerity to expressive formalism—the paper assesses the plausibility of a discursive convergence between philosophical and architectural vocabularies. The findings indicate that Ibn Rushd’s aesthetic paradigm may have contributed, indirectly yet meaningfully, to shaping architectural practices of his time and beyond. Rather than implying a linear transmission, this influence is construed as an epistemic affinity, wherein philosophical rationalism and spatial form coalesce within a shared cultural and conceptual framework.