درخت حوزه‌های تخصصی

Citizenship rights constitute a universal and comprehensive concept encompassing political, economic, social, cultural, and civil dimensions, and they extend to all age and gender groups. Children, as an essential segment of society, also possess specific rights, which are recognized in international instruments, most notably the Convention on the Rights of the Child. In this regard, certain aspects of children’s rights in Islam may be understood in terms of citizenship rights. The primary objective of this study is to examine the components of children’s citizenship rights within the conduct ( sīra ) of Imam al-Rida. The central question is: What are the manifestations and components of children’s citizenship rights in the Imam al-Rida’s conduct? This investigation demonstrates that children’s rights—including health (through principles of nutrition, personal hygiene, and family hygiene), the provision of tranquility and comfort in the home, religiosity and emphasis on spiritual and religious dimensions in child-rearing, rational education and training of children, and affectionate and compassionate treatment—are all evident in the practical conduct and hadiths narrated from Imam al-Rida. The Radawi tradition’s emphasis on children’s specific rights may be regarded as a model for Islamic approaches to citizenship rights, which can also be articulated within binding legal instruments.

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.