faith-based justice and faith-based order

The present study investigates the nature of faith-based justice and its relationship with the indicator of order. through what mechanism does quranic justice implement order within society? based on the thematic discovery method of sadr (2016), this research examines the nature of the order indicator within the network of justice verses, centered on verse 135 of surah al-nisa. drawing upon the words of imam ali, that is the quran; so make it speak, sadr (2016) considers referring to the quran to extract a quranic theory regarding a specific issue as the best method for understanding and interpreting the holy quran. this study interrogates the issue of order by understanding the nature and position of the faith element of justice in the holy quran. the element of justice emerges within the context of faith-based human relations in society. in material civilizations, the external supervision of human law enforcers creates a power-oriented order (kissinger, 2019; newman, 1979). however, in the monotheistic civilization/ ummah (babaei, 2020; ghasemi, fattahizadeh, & babaei, 2019), the internal supervision of people of faith gives rise to a faith-based order. as faith increases—and consequently, as faith elements flourish within the body of society—a higher degree of order is established (motahari, 2009, 2010). the presence of faith-based elements within the fabric of society reduces physical egoism, social pathologies, and disorder, while increasing altruism and social order (motahari, 2009). one of the faith-based elements that constructs order is justice. to the extent that faith increases in society, justice also flourishes within the social context. consequently, faith-based justice creates a faith-based order in society. one of the significant verses expressing faith-based justice is verse 135 of surah al-nisa: o you who have believed, be persistently standing firm in justice, witnesses for allah, even if it be against yourselves or parents and relatives. whether one is rich or poor, allah is more worthy of both. so follow not [personal] inclination, lest you not be just. and if you distort [your testimony] or refuse [to give it], then indeed allah is ever, with what you do, acquainted. (cf. tabatabai, 1996; makarem shirazi, 1995). according to this verse, the establishment of justice—even when it conflicts with personal interests or those of loved ones—takes shape within the framework of faith-based human relations. based on verse 135 of surah al-nisa, the characteristics of faith-based justice include: universality, internal supervision, perpetual standing, sincerity, truth-orientation, detachment from personal whims, and piety-centeredness (cf. tabatabai, 1996; makarem shirazi, 1995; fakhr al-rāzī, 1999). accordingly, within the monotheistic civilization of the ummah (babaei, 2020): 1) justice possesses a faith-based origin. 2) the establishment of justice is a public duty for all truth-oriented individuals. 3) the creation and maintenance of justice is not restricted to law enforcers at the societal level (external supervision); rather, all individuals—commensurate with their faith and through internal supervision of their own actions—implement a degree of justice within society. 4) the establishment of justice must be a continuous and uninterrupted standing. 5) the objective of implementing justice must be the fulfillment of a divine obligation, performed sincerely for god. 6) the practice and upholding of truth in society must serve as the criterion for justice. 7) justice must be pursued as the fulfillment of a divine duty, remaining detached from personal whims. 8) striving to increase piety is the primary factor for achieving ever-increasing success in establishing faith-based justice. justice possessing these characteristics establishes an order that transcends any material civilization. to the extent that faith increases within society, faith-based justice—and consequently faith-based order—also flourishes. in the monotheistic civilization/ummah, all truth-oriented individuals bear the responsibility for establishing justice. the responsibility of every person of faith toward practicing justice is commensurate with their degree of faith. as an individual's faith increases, their responsibility for establishing justice likewise grows.