Journal of the Socio - Political Thought of Islam
Volume:3 Issue: 1, Summer and Autumn 2022

In the Islamic legal system, the issue of combating the misuse of public property and offering legal and jurisprudential solutions is among the topics under the subset of Islamic public law discussions. This issue has always been the focus of jurists and legal scholars, who have written valuable works in this regard, each explaining and analyzing this topic based on their temporal and spatial conditions. The misuse of public property has always been a fundamental social challenge that has directed people and societies towards crises. Unfortunately, the misuse of public property prevails in most countries, and Afghanistan is one of those countries suffering from this destructive crisis, with much of the public property, including aid from the global community in Afghanistan's reconstruction projects, being misused by individuals and legal entities. This article, acknowledging the misuse of public property as a challenge in Afghanistan's reconstruction efforts, aims to provide solutions to overcome this destructive challenge by drawing on the works of Islamic jurists and Muslim legal scholars. Employing a descriptive-analytical method and a comparative approach, the article first explains the issue and then delves into defining key concepts pertinent to this article. Subsequently, it elaborates on the types and methods of misuse and, finally, summarizes them to propose solutions to address this destructive challenge. In legal and jurisprudential sources, various solutions have been proposed to address this problem and punish those who misuse public property, including multiple material and non-material penalties such as imprisonment, fines, permanent or long-term dismissal from government positions, enforcement of legal limits, and punishments, all of which are collected, analyzed, and elucidated in this article.

The world of arrogance with the tool of media and with the aim of taking control of the minds of the target community in Muslim countries and especially the political system of the Islamic Republic of Iran has started a massive attack in order to change their beliefs and values and change the ruling values in the society. One of the effective and efficient ways to deal with this dangerous and all-round planned conspiracy for which billions of dollars have been and will be spent by the false front is "Jihad of Explanation" which the Supreme Leader addressed in detail in December 2021 and called it a "Duty". Therefore, the main purpose of the current research is to examine the principles, policies and requirements of jihad of explanation in the political system of the Islamic Republic of Iran. The collection method of this research is library and its analysis method is descriptive with a qualitative approach. The findings of the research indicate that the jihad of explanation should be implemented based on 6 principles which are derived from; The Holy Qur'an, the traditions of Ahl al-Bayt (AS), the orders of the Supreme Leader and consultation with the elite community of the seminary and university. In fact, these principles clarify the path of 4 general policies that require some requirements to be implemented, 9 of which have been investigated and explained in this research

One of the most significant issues in the terminology of democracy and democratic governments is legitimacy (better known as mashroo’iyyat in Islamic terminology). In a democratic system, first of all, one should answer these questions: where does the credibility of the government come from and what is the role and position of the people in the government? Hence, in explaining the nature of the Islamic Republic of Iran’s system, the issue of legitimacy  plays a vital role; yet, investigating and analyzing the theory on legitimacy of the Iranian ruling system is essential. The Islamic government, which is proven to have divine legitimacy and derives its legitimacy from the Sharia, needs social legitimacy as proof and in the realization stage, and its  manifestation lies in people's choice and public consent, and the legislator of constitution also accepts the two-element legitimacy and knows it as the real concept of the Islamic Republic and thus has extended it to all the institutions arising from the constitution. Furthermore, the structure of divine-popular legitimacy can make the limited-and-bound-by-the Sharia democracy theory understandable and defensibleOne of the most significant issues in the terminology of democracy and democratic governments is legitimacy (better known as mashroo’iyyat in Islamic terminology). In a democratic system, first of all, one should answer these questions: where does the credibility of the government come from and what is the role and position of the people in the government? Hence, in explaining the nature of the Islamic Republic of Iran’s system, the issue of legitimacy  plays a vital role; yet, investigating and analyzing the theory on legitimacy of the Iranian ruling system is essential. The Islamic government, which is proven to have divine legitimacy and derives its legitimacy from the Sharia, needs social legitimacy as proof and in the realization stage, and its  manifestation lies in people's choice and public consent, and the legislator of constitution also accepts the two-element legitimacy and knows it as the real concept of the Islamic Republic and thus has extended it to all the institutions arising from the constitution. Furthermore, the structure of divine-popular legitimacy can make the limited-and-bound-by-the Sharia democracy theory understandable and defensible.

One of the critical topics in the field of theology is the relationship between religion and ethics. Under the discussion of the relationship between religion and ethics, the relationship between the hereafter is considered one of the most important. If in religions, especially Abrahamic religions, theology is considered their point of difference, then ethics can be considered the common thread of all these religions. Of course, moral teachings in Islam and Christianity are more eminent than in other religions. What a Shia Muslim and a Catholic Christian have in common is, on the one hand, a set of moral teachings and, on the other hand, a belief in other teachings, including the hereafter. Just as there is a significant relationship between religion and morality, such a relationship can also be imagined between morality and the hereafter. When these two categories are placed together, they have a mutually influential relationship. The afterlife affects morality in several ways. The afterlife in Shia is indeed different from Christianity's in many ways. However, some things are shared between them, including the resurrection of the dead, judgment of actions, and reckoning. This leads us to commonalities in these two religions regarding the relationship between morality and the hereafter. Finally, what has been obtained from the research in this regard is that in both religions, the hereafter affects morality in three areas: giving meaning, giving motivation, and giving purpose. This article will investigate various aspects of this effect with an analytical and comparative method.

Historically speaking and based on field observations, extremism constitutes one of the biggest challenges in the world that entails many cultural and social risks. It’s now a long time that researchers have pointed out numerous problems of extremism with all the differences they have had in all ages and eras. Extremist flows that are rooted in ignorance and arrogance use various means to realize and express individual and social violence, the most obvious of which is the incorrect reading of religious components.
The movement of Yemeni claimant, which has emerged in Iraq in the last two decades, has promoted religious extremism among religious communities with its various claims in the field of Mahdism, with superficial, extremist and exaggerated interpretations of verses, traditions, and the lives of prophets and imams.
This article has been done with a descriptive-analytical method and based on library and virtual sources with a half-view of the history of religious extremist culture in Islam, it has explained the extremism of the Yemeni movement through the undue readings of religious issues.
The results indicate the extremisms of this movement in religious, practical and social matters, which are in the form of believing in the incarnation of God, the Lordship of the Prophet and Imams, polytheism of the Prophets and Imams, excommunication of Shias who do not believe in this claimant, and the promotion of desecration of their property, encouraging uprising and armed violence, socio-political challenges, extremism in social interactions and destruction of jurisprudence, etc. are visible.

To achieve excellence and happiness in individual and social dimensions, humans need both rights and ethics. The existence of ethical rules alongside legal rules is essential for constructing a worthy and civilized society. Legal and ethical systems are designed as complementary to each other to organize and manage human material and spiritual life. The relationship, interaction, and correlation between ethics and law are among the most important topics in the philosophy of law. There is a logical relationship between general and specific ethical and legal rules. In this paper, the interaction and correlation between law and ethics in Islamic socio-political rules, based on the teachings of the Quran and Sunnah as two primary sources of Sharia, have been examined. The relationship between law and ethics in various socio-political matters such as family, civil affairs, criminal law, judiciary, military, and political affairs is very robust. In this research, examples of these relationships in different matters have been scrutinized and analyzed based on Quranic verses and Hadiths.