social justice

One of the challenges of the Islamic Republic of Iran during her forty years since the 1979 revolution is the bewilderment for the realization of social justice. Although it is argued that the lack of social justice during the Pahlavi regime finally resulted in the Islamic Revolution, failure in the improvement of social justice indices after the revolution, especially after the end of the war between Iran and Iraq in 1988, has resulted in governance policies that are contrary to social justice. Given that social justice in Iran is not desirable and the current situation in Iran, forty years after the revolution, does not resemble much the ideals of the revolutionary leaders for establishing social justice, the present article, by referring to reliable data and using analytical-descriptive method, attempts to show that the governance practices in Iran have not been able to realize social justice which entails taking into consideration the successful international experiences and implementation of the good governance practices.

Justice is a concept that has always been of interest to scientists and thinkers. In the Holy Quran, one of the primary purposes of sending prophets is to establish justice among the people. Achieving this great goal is the duty of governments, but it has always faced many obstacles and problems. Imam Khomeini, as a scholar of Islam and justice Seeker, with a deep understanding of the importance of justice in the Qur'an and Sunnah and the fact that many of the problems and difficulties of the society are rooted in the disbelief or confrontation of the rulers with justice has been commented on many times. This research has been done descriptively and analytically, and its findings indicate that, according to Imam Khomeini, the Islamic government is responsible for eliminating oppression, discrimination, and justice in society and should prioritize this issue and Work through practical solutions to achieve this. He points to some of the essential topics and tasks of the Islamic State in this regard, such as self-sufficiency and independence by eliminating colonial domination, emphasizing internal forces and facilities with public participation, fair distribution of wealth for the benefit of the deprived. In the face of the income and class gap, while considering the criterion of valuing science and piety, establishing equality in all dimensions, including against the law, in elections, in having cultural, political, and economic opportunities, abandoning hereditary, racial, aristocratic and similar privileges.

The present article attempts to demonstrate how Don DeLillo’s Libra addresses the lack of social justice because of the domination of paranoia and conspiracy in the contemporary American society. John Rawls, the late Harvard University professor, has written about a just society and a utopian world in his major works. In Libra , DeLillo explores the assassination of Kennedy by Oswald and its adverse effect on society in general. In this novel, paranoia is experienced as paranoid schizophrenia, in which sufferers exhibit traits of both of them. Although Libra is based on historical events and real-life figures, it is not an attempt to produce a historically accurate version of these events. DeLillo does not aim to explain what really happened on that day, or establish an unequivocally true account of the assassination conspiracy. Rather, he uses the character of the conspirator Everett’s young daughter Suzanne to portray the disturbing paranoid state. By combining fragmented reality and evoked paranoid responses DeLillo is producing a work of literature by illustrating how this paranoid schizophrenia breeds social disease. Therefore, the main objective of this paper is to illustrate there is no social justice in this paranoid postmodern world.

Imam Khomeini's reformative movement in the twentieth century with the support of the Iranian awakening is considered the most significant religious revolution of its time. In the face of this spiritual revolution, formed a theological movement in the Latin American region. The struggle against public oppression in Latin American society, social and economic injustice, the exploitation and colonisation of nations by international imperialism were the essential aim of the Latin American Revolutionary Church for its movement. But it failed to implement the goals of its action in establishing social justice and eradicating poverty and oppression in society. The present study primary question is ‘What are the commonalities and differences between the Latin American Revolutionary Church and the social theology of the Imam Khomeini movement in the social function of religion?’ The hypothesis is the most critical goal of Imam Khomeini's movement is to bring man to true happiness, and the only strategy to achieve it is creating justice in a monotheistic society. Despite aligning with its ultimate goals and operational plans, the Latin American Revolutionary Priests Movement has failed to produce the grounds for a human awakening in the Latin American region due to its disbelief in the expansion of justice in the context of monotheistic society and its school subscription with Marxism and Nationalist parties. Belief in the two components of religious democracy and Vilayat-e Faqih formed a vital strategy called the Islamic Republic for Iranian people that the followers of the Revolutionary Church can fill their vacancy through this strategy. The present study, with a descriptive-analytical method and based on library resources, has been done.

Intersectionality refers to the experience of multi-faceted emotions from diverse angles (Crenshaw, 1989). This concept, originally developed in Western studies, has been applied to critical pedagogy, which concerns minority individuals in educational or vocational settings. The purpose of this study is to provide an overview of the concept of intersectionality in Second Language (L2) education and propose a new term for the main concept. Recent research has encouraged the use of quantitative and mixed-methods designs for measuring intersectionality. As such, the new term "discrima," derived from the Latin word "discrimen" meaning discrimination, is proposed to refer to the emotion experienced after discrimination. Intersectionality is used to pave the way for further steps in quantifying the intersectionality line of research.This study also explores what intersectionality is, where it originates, where it occurs in L2 education, and whether the concept can effectively express what should be expressed. The implications of this research are relevant to educational policymakers and course designers who can use the concept in real-world settings. Emphasizing the emotional aspects of intersectionality may help prevent unpleasant L2 learning and teaching experiences for minority groups. Therefore, this new term may facilitate promoting L2 education internationally. It would be beneficial for future research to provide more details about the significance of the new term "discrima" in measuring intersectionality and to offer examples of how the concept of intersectionality can be applied in L2 education.

The constant economic inflation worries our society, especially our government, as the citizens pressured them. Not to mention how the price influx in the market causes employers to find alternative routes to keep their business alive. Throughout the century, the effect of the free-market economy has been debated. Free market systems build on the principle of no intervention from the government. Will zero government help the market economy, and will the concept of freedom in the free market give justice to the employer and employee? Through doctrinal research, this paper aims to study the relationship between the free market and the employment contract based on social justice theory. As a result, this paper tracked down primary and secondary sources from journal archives and online databases related to employment contracts. International philosophers and judicial views also examined Malaysian legal perspectives on social justice and employment contracts. This paper uses empirical research to discuss the effects of the market system on social justice in employment contracts. The main findings are the following: (1) a free-market system is a system that enables a firm to market its products in a way that does not interfere with one's economic freedom; (2) the exploitation of cheap labor has become one of the main strategies for businesses to maximize advantages; (3) the vulnerability of workers from economic theory demands employers to pay decent wages in exchange for labor demand; and (4) the social injustice issues that have arisen due to this liberalization

 Despite the attention of many policymakers to the social justice issue, a question can be raised what is the relationship between educational leaders and their social responsibility in the social justice context? Therefore, the current research encompasses the participants' lived experiences of the main essences of educational leadership for social justice to put it in a meaningful context. In the present research with a qualitative approach and a descriptive phenomenology strategy, the potential participants were school principals and experts involved in the education sector of Kermanshah. Among these people, 16 samples were selected by the purposive method and invited to participate in the research. Data were collected using a semi-structured protocol focused on two main and general questions: What have you experienced about leadership for social justice? What situations have affected your experiences of leadership for social justice? The text of interviews was analyzed using the thematic network drawing method (Attride-Stirling, 2001), including three stages of basic, organizing, and inclusive themes. It finally led to a textual and structural description of the experiences and provided an understanding of the participants' common experiences. MAXqda software was used to increase reliability and data management. The results indicated that educational leadership components for the social justice of school principals included six main essences, namely leadership knowledge, professional competence, moral adequacy, cultural capacities, coping strategies, and leadership style. Paying attention to each of these components can effectively promote social justice at schools.

The rights of citizens to provide Social justice, due to emphasis on the basic needs of human beings, known as one of the most fundamental principles in international documents of human rights and civil rights. It's indicators include the right to a fair life, right to health, right to education, right to social security, and right to work and employment, which in human rights documents, particularly in the International Covenant on Economic, Social and Cultural Rights, regarded as the second generation of human rights. Social justice, who has been noted specifically in the first, third and fourth chapters of Constitution of the Islamic Republic of Iran, are the same components that have been identified in international documents of human rights. These indicators will realize when all citizens have equal opportunity to take advantage of it. The government's obligation to support these rights is positive, and an obligation to urgent results and in some indicators the obligation of result, is increasing.

One of the most fundamental subjects relating to humankind’s social life is justice. From the early days of human civilization, this topic has been intertwined with the most basic philosophical and sociological thoughts developed by the human mind. The great intellectuals of human history-whose contributions in the field of knowledge should truly be viewed as humankind’s collective heritage, not merely tied to the pride of a particular region or nationality-have all sought to address this topic in some way-in view, of course, of their peculiar social, ethical, philosophical, and political considerations-in an attempt to offer a precise definition of it and an accurate description of its role in the general arena of the human being’s social life. Divine and monotheistic religions have also been champions of justice in human societies. The Qur’an-as the final heavenly book revealed to God’s final prophet-enumerates three objectives in Surah Jum‘ah for which God appointed His prophets: to purify the human being’s soul from vice, to teach him God’s decrees and signs, and to edify him with knowledge and wisdom so as to enable him to uphold social justice. This demonstrates clearly that, in their religious endeavors, all the prophets pursued the same end, for the above-cited Surah does not restrict these objectives to Prophet Muhammad’s ministry; they are put forth as the objectives of all previous prophets as well.In this light, the comparative study of the principles that the monotheistic and Abrahamic faiths-particularly the two great faiths of Islam and Christianity-share in common or at least come very close to sharing is an especially important interdisciplinary field of study. In this article, I attempt to examine, in summary fashion of course, the tenets Islam and Christianity posit with regard to the concept of justice. (I should note in advance that my study of the Christian doctrine rests mainly on the thought and works of Saint Augustine.) This article should be viewed as a preliminary work, an introduction to a more extensive study on the principles these two faiths define regarding justice and, more particularly, social justice.

Justice has been reflected upon by various religious and nonreligious thinkers since ancient times. In Islam, discussions of justice among theologians started in different sects with a discussion of divine justice and gradually expanded to reach discussions of social and political justice. While examining the various aspects of sociopolitical justice in Islam, this article makes an attempt to follow this concept in three jurisprudential, philosophical and sociological approaches among contemporary Muslim thinkers. In this respect, the views of three thinkers, who paid attention to this concept in their works, is of significance. To this end, the views of Allâmé Mirzâ Hoseyn Nâini will be discussed from the Islamic jurisprudential point of view, those of Ayatollah Mortezâ Motahari from the philosophical point of view and those of Dr. Ali Shariati from the sociological point of view. This study will also make an attempt to establish landmarks in the discussion of justice, with which the reader can make a comparative study. For this purpose, the philosophical, social and sociological foundations of justice will be emphasized and various aspects of justice (political, social, economic and philosophical justice) will be identified and introduced accordingly.

It became significant in finding development in Iran after the emergence of the new industrial order in the West that leads to a debate on how Iran should confront the phenomenon of high economic development. In contemporary Iranian history, Western-oriented elites have attributed Iran's backwardness to not following the methods that the West used to achieve development. Therefore, especially during the Pahlavi era, development planning with a Western-centric approach was implemented to address this backwardness. Undoubtedly, the realization of the Islamic Revolution can be considered as a confrontation with this style of modernization, which has led to serious criticisms from some thinkers. The present study examines the Sayyid Mortaza Avini’s thoughts on development economics, who is one of these intellectuals. This paper aims to investigate the question of ‘What components Avini's thought on development is based on?’ The findings indicated that Avini has criticized Western development while also aligning with some post-development thinkers. Although he goes beyond the post-development approach and, influenced by the ideas of the Islamic Revolution and based on Islamic and indigenous elements such as religious identity and Islamic justice, he presents an alternative version of development (progress accompanied by spirituality). This way, he addresses his most important concern regarding the issue of progress positively. The method of this article will be grounded theory and data collection based on library research. 

Mohammadreza Hakimi is one of the contemporary Shia thinkers who is in the continuation of the "Tafkik School". Tafkik School as a stream originating from the Shia Islam, is theologically based on special foundations that can be influential in the political; That is, it is something that can be traced to the field of "political theology". Theology is a knowledge that seeks to explain God's relationship with the universe, especially humans. But political theology seeks to find the theological foundations of the political; That is, it examines how the political is articulated according to the way of looking at God's relationship with man and the world. Different religions can have their own political theology according to the way they explain this relationship. The present article seeks to answer the question that what formulation of the political is represented by Mohammadreza Hakimi's interpretation of the theological foundations of Shia? In line with the answer, first the relationship between God and man is depicted in the Shiite approach. Because of His grace, God sends prophets to guide man to the ultimate goal of the creation. These prophets actually provide the correct model of human life to achieve the goal. In this approach, after the death of the Prophet, it is the Imam who continues the model of guidance. In addition to receiving and delivering revelation, he has other roles of the prophet, including political and social leadership. During the period of the Major Occultation, the Imam's deputy is someone whose rule is similar to his rule; It means government based on justice, especially on social justice.