سید علی اکبر هاشمی کروئی

In this article, through research on what is the meaning of divine justice, we examined the issue of human rights against God. The main question is what meaning of justice can be attributed to God? Given that divine justice is presented in three areas of creation, legislation and punishment, the meaning of justice that covers these three areas is "giving everyone the right to it." There is no problem in imagining the right of non-God to God when this right of God himself is positive. Moral justice is the meaning of justice that has no place in attributing it to God in the works of thinkers, especially our philosophers. Among the meanings of justice according to Shahid Motahhari, the meaning that is doubtful is the one that he considers to be the only appropriate meaning of justice to attribute to God: formative or philosophical justice. Moreover, the design of the discussion of justice in the position of creation, which has not yet been created, is questionable; This meaning of justice does not cover criminal and legislative justice, nor is it a suitable explanation for the verses and hadiths that attribute justice to God in all actions and purify him from any oppression

The main purpose of this essay was to answer the fundamental questions of justice research in the field of political philosophy. To achieve this goal, by first examining Sadra's work, his views on social justice were extracted, and then his explicit answers to these questions were attempted. Accordingly, the findings of the study indicate that: 1. From his point of view, there are three bases for the theory of justice (the nature of human nature, how human beings interact with each other in the presupposed social state, and the relationship of human nature with how society is formed). 2. Justice is not the ultimate goal and true virtue. 3. The law is the source of access to the content of justice. 4. Social justice is contractual. 5. And finally, the possibility of establishing justice in society is only possible through effort, and one of the consequences of establishing justice in society is the sovereignty of rationality, and society without justice is not a suitable place for a blissful life. Importantly, many of the fundamental questions of political philosophy about justice remain unanswered in Sadra's works.

In this paper, the relationship between Islamic mysticism and the teachings of Islam, including Quran, traditions and traditional and practical manner are explained. The main question of this article is what is the relationship between mysticism and Islam as fourfold relation? On this basis, it has been tried to show the high rank of mysticism among other Islamic sciences and to remove the charge. The proper way to do this is to study the main teachings of mysticism and compare it with Islamic teachings. Thus, by plotting four discussions, the origins of mysticism, the "Islamic beliefs of the mystical doctrines", "revelation, inspiration, discovery," and "shari'a, tariqa, truth" are answered to the sub-queries derived from the analysis of the main question. This will provide a response to the original question. The result is that the relationship between mysticism and Islam is not general opposition; mysticism has a consistent theme with Islam, and this adjustment is in detail, but also the same. Therefore, mysticism is an absolutely more specific than Islam, and is more closely the same, and there are two equal ratios between them. Mysticism has not missed any part of religion; it focuses on all sections, levels, and layers of religion. On the other hand, in the most complete and excellent form of understanding religion, no part of religion has been left out of the mystical view. Mysticism is the spirit of religion that is present in all its parts and layers.