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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.

Van Leeuwen's (2008) discourse-semantic approach is a method of discourse analysis that, employing socio-semantic categories and emphasizing the importance of social actors in discourse, investigates the hidden layers of language in both oral and written texts, revealing the underlying relationships within each discourse. In Van Leeuwen's (2008) method, anyone playing a role in the discourse is considered a social actor. This branch of analysis can find a special place in Quranic studies; for, upon reflection on certain Quranic narratives, it becomes evident that these texts, overtly and covertly, contain many of these discourse systems. This research aims to analyze the discourse system of Surah Yūsuf using a descriptive-analytical method, employing the socio-semantic components of Van Leeuwen's (2008) analytical model. Given that the Surah Yūsuf, while narrating a concise account of the life of Prophet Yūsuf, features significant social actors and noteworthy speech acts, a discourse analysis using Van Leeuwen's theory reveals beneficial insights that enhance the wonder of this heavenly book.  Studies show that in this Surah, discourse components based on overtness (frequency 758) have a higher frequency compared to those based on covertness (frequency 322). This signifies that God, in a stylistic innovation, familiarizes the audience with the names of individuals, groups, places, and times in which social actors play active roles.  Furthermore, role attribution (frequency 195), reference type specification (frequency 302), and nature specification (frequency 88) show the highest representation in the various overt expressions of social actors in this Surah

Ameri believes that knowledge is formed through matter and form. This matter either originates from religion or does not. If the matter comes from a religious source, it constitutes religious sciences in the specific sense, including disciplines such as hadith studies and similar fields. However, since religion requires not only matter but also form, and since the general form of all sciences is shaped by the universal intellect that is the source of religion—namely, the intellect of the Prophet—while their details are discovered by ordinary human intellects, it can be said that the true form of all sciences is religion and knowledge takes shape under a form called religion. In this sense, all real sciences,inasmuch as they correspond to reality,are religious, and it is religion, through its teachings, that leads to the existence of real sciences. In other words, since the combination of religion and human intellect, which is called wisdom, forms the structure of real sciences, it can be said that the main paradigm for the formation of real sciences is wisdom.