۱.
Justice has always been propounded as a theological theory in the Islamic tradition and culture, thus having a long history in the Islamic thought. And it has been so important in understanding the theological thought that the Imamite and Mu'tazilite schools have become known as Adliyyah (the justice-centered schools) in the history of theology. However, despite the importance that Islam has attached to the issue of social justice, this concept has not been viewed as a jurisprudential theory, and has not been taken into consideration by jurisprudence and jurisprudents, except in the present era. In this paper, we examined the possibility of the jurisprudential propounding of justice, and proved that justice can also be used as a rule in jurisprudence just as it can be used in theology, and the three proofs; namely, the Qur'an, the Traditions, and reason support it. As some examples for the functions of justice in jurisprudence, we can refer to its uses as a criterion for assessing the narrative proofs, as a basis for constraining and expanding the narrative proofs, as a basis for the issuance of verdicts in non-prescribed cases, and finally, as a basis for adopting verdicts in the discretionary sphere of Shari'a.
۲.
The Axis of Resistance in West Asia has emerged as a strategic phenomenon reshaping the region’s political and security equations. This study examines the formative impact of the Islamic Revolution of Iran on this framework and the central role of Major General Qassem Soleimani’s doctrine (“Maktab‑e Soleimani”) in consolidating and sustaining it. Employing a descriptive–analytical approach grounded in library and documentary research and discourse analysis, the article unpacks the conceptual and operational linkages between the Revolution’s ideals and the Axis’s strategic architecture. The Islamic Revolution articulated a novel discourse rooted in anti‑imperialism, defense of the oppressed, rejection of domination, and unity of the Islamic Ummah, providing an ideological foundation and spiritual catalyst for the Axis’s emergence. Soleimani operationalized this paradigm through a network‑centric power architecture, empowerment of indigenous actors, strategic integration of battlefield and diplomacy, and adept management of hybrid warfare. These mechanisms transformed disparate movements into a cohesive and resilient bloc, capable of converting existential threats—such as takfiri terrorism—into opportunities to deepen strategic depth. The study finds that the Axis of Resistance is a direct outcome of the Islamic Revolution’s transnational projection, and its endurance, particularly after Soleimani’s assassination, stems from the institutionalization of his doctrine. This framework has elevated the resistance from reliance on individual leadership to a self‑sustaining intellectual and operational institution, creating a dynamic and regenerative strategic depth that continues to define the Axis’s regional relevance and adaptability.
۳.
The Islamic Revolution of Iran, as one of the most significant socio-political transformations of the twentieth century, differs from other modern revolutions in multiple aspects. This revolution not only challenged prevailing theories regarding the decline of religion in modern societies, but also demonstrated that in the age of modernity, religion could not only avoid decline but even lead to the establishment of a state founded upon religious values. This research, employing a descriptive-analytical method and utilizing library resources, examines the interaction between religious life and secularism in the formation of the Islamic Revolution of Iran. Various hypotheses have been proposed concerning the status of religion in the modern era, including the disappearance of religious beliefs, the transformation of the nature of religion into a contingent phenomenon, and the emergence of new religious and non-religious forms. This research demonstrates that secularism in Iran has not proceeded in a linear and monocausal manner, but rather as a complex and unpredictable process that, by providing a context for the emergence of novel forms of religious life, contributed to the formation of the Islamic Revolution of Iran. Accordingly, the Islamic Revolution of Iran, under the leadership of Imam Khomeini, was able, by synthesizing elements of religious, national, and civilizational identity, to offer a novel reading of the interaction between religion and modernity and to emerge as a unique model in the history of world revolutions.
۴.
In contemporary international relations, public diplomacy has become an essential tool for nations seeking to influence global perceptions and build cross-border connections. This field has undergone significant transformation in recent years, particularly through theoretical contributions from scholars like Joseph Nye, who introduced the concept of soft power, and Nicholas J. Cull’s framework for understanding international communication dynamics. This theoretical lacuna underscores the necessity of developing localized frameworks for countries like Iran and other Islamic societies. Employing a descriptive-analytical methodology and drawing upon specialized sources, this research pursues three principal objectives: first, to analyze leading Western public diplomacy models, particularly those developed by Joseph Nye and Nicholas J. Cull; second, to critique the limitations of these models in global interactions and their application in non-Western contexts; and third, to present an indigenous theoretical framework titled the "Islamic Enthusiasm-Generating Model," which emphasizes Islamic values including justice-orientation, ethical principles, constructive engagement, and motivational factors as alternatives to Western paradigms. The findings indicate that Western public diplomacy models, due to their predominantly propagandistic and one-dimensional approaches, lack the necessary capacity to foster sustainable interactions within Islamic societies. The Islamic Enthusiasm-Generating Model, incorporating concepts such as social participation and cultural motivation, establishes an effective framework for public diplomacy in Islamic countries and emphasizes the integration of indigenous values with contemporary tools.
۵.
The military attacks by the Zionist regime and the United States of America against the Islamic Republic of Iran not only constitute a clear violation of the principle of the prohibition of the use of force and an aggression against the sovereignty and territorial integrity of an independent state, but also reveal a tangible manifestation of the discriminatory and hegemonic functions of international structures, especially the United Nations Security Council. This article, using a descriptive–analytical method and a legal–critical approach, and relying on authoritative sources of international law as well as the official statements and positions of the Leader of the Islamic Republic of Iran, examines the Security Council’s ineffectiveness in two essential areas: the determination and declaration of aggression, and the fulfillment of its duty to maintain international peace and security. The findings demonstrate that the Council’s performance, due to the domination of great powers and the veto mechanism, has not only failed to achieve justice and ensure collective security, but has also become an instrument for entrenching domination and perpetuating the impunity of aggressors.
۶.
Examining the relationship between reason and its relationship with politics in ancient Iranian political thought opens a window to understanding the nature of politics in its Iranian sense. For this purpose, one must inevitably turn to authentic Iranian texts. The Gathas are the oldest and most authentic ritual text of the Iranians. Wisdom, in authentic Iranian texts, is expressed by the term 'Kherad' (Wisdom/Intellect). Examining the relationship between wisdom and politics in the Gathas raises a fundamental question: Is politics in the Gathas founded upon wisdom? If so, what kind of politics emerges from the heart of Zoroastrian wisdom? In the Gathas, wisdom is not merely an individual virtue but a cosmic and guiding force. The ideal and wise sovereign (Shahryar) is one who chooses consciously and accepts responsibility for his actions. Employing an interpretive approach, specifically Schleiermacher's hermeneutic circle, this research seeks to achieve a text-based understanding of the relationship between these two concepts in the Gathas.
