فصلنامه اسلام و مطالعات اجتماعی
سال پنجم شماره 1 (پیاپی 17، تابستان 1396)

Justice and freedom have been a lasting concern for humanity in its political-social life. Considering that it is sometimes thought to be a conflict or challenge between them, their understanding is very important. The purpose of this article is to answer the question, what is the relationship between social justice and freedom, according to Quranic verses and its logic? To answer, it has been emphasized that taking into account the central notion of administration of rights in social justice and its expansion in society, individuals achieve their proper and desirable rights, and one of the greatest of those rights is the freedom realized in full, by presence of justice. This relationship can be observed with regard to divine words, in cases such as emancipation from the rule of evil and exploitation, the implementation of divine verdicts and orders, the centrality of the divine law, consultation, enjoining what is right and forbidding evil. Disregard for justice is disregard for freedom, and without freedom, all parts of justice in the community are not obtained. This study was done according to the analytical method.

Social justice is one of the main axes of Islamic discourse, which is largely debated and deliberated by the social thinkers, mainly concerning the relationship between state and people. Another important aspect of social justice, which has been neglected, is the relationship between the people of the community, that is, social communication at the horizontal level of society. Using a documentary and analytical method, the present article seeks to review this level of social justice in the Islamic discourse based on the quotations of the Amir al-muminin (Emir of the Faithful) Ali -peace be upon him- in Nahj al-Balaghah. That is how people themselves, and in what form of interpersonal or group social interactions, can be the grounds for the realization of social justice or its implementers at this level.
In Imam Ali’s view, the foundations of social justice and its capacities and solutions include the social responsibility, the attention to the rights of individuals, the lack of cruelly seeking to accumulate wealth, human freedom, attention to the public interest, the proper encounter with non-Muslim minorities, basing on real knowledge, the elimination of the class gap between people, the fight against racial discrimination, the attention to divine bounties, the mutual benefit of the individual and the society, the desirable kinship interactions and the commitment to individual justice. Paying attention to these points can help the Islamic community to achieve the desired level of social justice at the interpersonal level of society.

Divine justice in the Creation and sharia and human justice in the individual and social aspects has attracted the attention of many scholars and has been the subject of their theorizing. But in most cases, social justice, in the general sense, has generally been in the face of individual justice, which has prevented attention to social justice in a specific sense, in front of political justice and economic justice. Allameh Tabatabai, Martyr Sadr and Sayyid Qutb have tried to focus on the dimensions of social justice in a specific sense. In this paper, with the analytical method, we revisited the social justice theory of Sayyid Qutb and reviewed the dimensions of social justice. In his view, structural justice, institutional justice, cultural justice, justice in having social security, access to social services, especially in the fields of health and treatment, the availability of suitable facilities for spending leisure time in various geographical areas and for different age groups and sexes, demographic density in different urban areas, access to safe water, suitable and standard green space and sports and recreational facilities, are among the dimensions of social justice.

Although deconstruction has often been accused of neutrality and indifferent to moral values, in this paper, which is a case study of the Derrida’s viewpoint, we will see how he interprets deconstruction as a positive and normative strategy for the realization of justice. He considers government authority to be deconstructable by virtue of its dual and contradictory character, but, on the other hand, he believes that justice and universal moral values are not deconstructable. This same reality can lead to the remaking and amending of existing laws in order to achieve justice. Derrida speaks of a serious review of the judicial system based on the desire for an "impossible justice"; a justice that goes beyond the rational logic of law. Thus, deconstruction is not merely a theory of philosophical or literary texts that have nothing to do with external reality, but an ethical approach to the world that can change our way of thinking and social life toward “the other."

Justice, as a social principle, is a long-term concept in the intellectual and social system of mankind. The liberal, neoliberal, socialist, Rawlsian, socialist, and Islamic views are among the key discourses of social justice. How social justice is administered is different in each of these discourses. In Iranian society, in spite of decades of revolution, social justice has conceptually different meanings among scholars and thinkers of the society. In this paper, social justice discourses from the perspective of sociology professors of public universities of Tehran, namely social science's faculties of University of Tehran, Allameh Tabatabai University, Shahed University, Tarbiat Modares University, Beheshti, Alzahra University and Kharazmi University have been investigated. The method of this study was qualitative and was conducted through narrative analysis and in-person interview technique, and snowball method was used to select interviewees (20 people). Findings of the research indicate that Rawlsian and Islamic discourses are more important to professors. That the discourses of Islamic social justice and Rawlsian justice discourse are placed side by side, is due to some similarities between these two discourses, although there are contradictions between them in the foundations and content of the categories of social justice.
The professors of sociology believe that in order to achieve social justice and come up with a comprehensive theory, we need a model that is appropriate to the culture and social context of our society.

Although there are different perspectives on the interpretation of the nature and criteria of social justice, this has always been common imperatives and desirable ideals of societies throughout history. The importance of social justice in Islam is to the extent that in Quranic verses it is introduced as the goal of sending prophets. Because justice is the basis for the human and moral development of the individual and the society, and the lack of it will have destructive effects on all areas of life. Economic justice is one of the most important indicators of social justice, the lack of which causes poverty in the social strata. Feminization of poverty, which means increasing the number of women in the poor population composition, is one of the leading issues facing women in developing and even developed countries, and it has grown significantly in recent years. In this article, through descriptive-analytical method, a picture of the phenomenon in Iran is presented, and with reference to government's actions in the prevention and treatment for this issue, its causes and factors are examined, and then its present situation will be assessed with regard to the components of social justice in Islam, after that, some solutions have been proposed for the problem. Studies show that, despite the progressive rules of Islam, feminization of poverty is increasing in Iranian society, an important part of which is due to the lack of implementation of Islamic economic justice towards women, and it contradicts the goals that Islam is pursuing through the implementation of justice.