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As I delve into Imām Riḍā’s civilizational thought, exploring the concept of justice and its implications, I find myself drawn to the parallels between his teachings and those of Jesus Christ. Imām Riḍā’s legacy of justice for everyone and injustice for no one resonates deeply with the core teachings of Christianity, particularly as embodied in the life and ministry of Jesus Christ. Both figures exemplify a profound commitment to mercy, compassion, and the pursuit of righteousness. One striking aspect of Imām Riḍā’s teachings is his emphasis on mercy for all believers, a principle that finds resonance in Jesus’ teachings on love and forgiveness. The example set by Imām Riḍā in praying for the prosperity of all believers reflects Jesus’ call to love one another and to pray even for our enemies. Moreover, Imām Riḍā’s respect for all individuals, regardless of their social status or background, mirrors Jesus’ interactions with people from all walks of life. Both figures demonstrate a deep reverence for the inherent dignity of every human being, challenging us to overcome prejudice and embrace the inherent worth of all individuals. The theme of caring for the needy is another point of convergence between Imām Riḍā and Jesus. Imām Riḍā’s choice to stay with the destitute during his travels and Jesus’ teachings on caring for the poor highlight the shared imperative to uplift the marginalized and alleviate suffering in our communities. Furthermore, both Imām Riḍā and Jesus exemplify affability toward others, emphasizing the importance of kindness, humility, and compassion in our interactions with one another. Their teachings remind us of the transformative power of love and the profound impact of acts of kindness on individuals and communities. Imām Riḍā’s emphasis on forgiving the faults of others echoes Jesus’ teachings on forgiveness and reconciliation. Both figures challenge us to overcome resentment and bitterness, extending grace and mercy to those who have wronged us. Additionally, Imām Riḍā and Jesus share a commitment to humane treatment of all people, regardless of their faith or ethnicity. Their teachings emphasize the importance of respecting human rights and promoting justice and equality for all members of society. Imām Riḍā’s civilizational thought offers valuable insights into the shared values that unite humanity across religious divides. As Christians and Muslims, we have much to learn from one another’s traditions, and through dialogue and cooperation, we can work together to build a more just, compassionate, and inclusive world.

Due to the long-standing nature of the discourse surrounding it, the definition of justice has evolved within a wide range of theories that attempt to define it. Each theory in the intellectual history of humankind that has sought to define justice has done so based on its foundational commitments. Consequently, the definition of justice is intrinsically linked to the theoretical framework from which it emerges. This article seeks to review several liberal theories of justice—particularly those of Hume, Kant, and Adam Smith—and to demonstrate that, despite their internal variations, these theories are characterized by a secular orientation. The central question this article addresses is whether Imām Riḍā's (PBUH) teachings offer any response to the secular foundations underpinning these theories. In the findings section, drawing on the dialogue between ʿAllāma Ṭabāṭabāʾī and Henry Corbin, the paper argues that secularism, by emphasizing anthropomorphic theology (tashbīh) and rejecting transcendent theology (tanzīh) along with the metaphysical dimension of divinity, has enabled the secular and worldly interpretation of various dimensions of human life—including justice. In the final section and conclusion, the focus turns to the link between Imamate and justice, highlighting the potential of the Razavi hadiths to critique secular theories of justice.

Peace is the essential core of all religions, and peacemaking is a telos for which all religions offer guidance. Grounded in principles such as justice, rational and social growth, forbearance, and forgiveness, peace—within the Radawi culture—is counted among the most foundational principles of international relations. The creation of peace is, before anything else, a spiritual act rooted in the honoring of genuine human rights. Unlike the negative definition adopted in much international-legal discourse—i.e., peace as nothing but the absence of war—the Radawi culture treats peace as an affirmative concept: amicable coexistence premised on the preservation of human dignity. This descriptive-analytical study argues that, contrary to the ethnocentric and unrealistic claims of certain Western Orientalists such as Bernard Lewis and Samuel Huntington—who portray Islam as incompatible with peace and democracy and as a font of violence and terrorism—Islam is a bearer of peace and friendship, and it is capacious enough to furnish a new and comprehensive paradigm for international relations. In the Radawi culture, the scope of peace embraces not only the narrow sense (the absence of armed conflict) but also the broader sense (justice-centered social flourishing). In this culture—contrary to what is commonly asserted in the law of armed conflict—there is no doctrine of preemptive self-defense; peace is sacred, and jihād is a fundamentally humanitarian measure meant to expand peace and security under divine sovereignty by negating ṭāghūt (illegitimate domination), defending the oppressed, and combating injustice.