Under the auspices of the Social Jurisprudence, Ethics, and Education Group of the Institute of Contemporary Jurisprudential Studies, the 211th scientific session titled “Social Jurisprudence (2)” was held on Monday, September 8, 2025. This specialized session featured a presentation by Hujjat al-Islam wal-Muslimeen Dr. Mahmoud Taqizadeh Davari, President of the Institute of Shia Studies, and was chaired by Hujjat al-Islam wal-Muslimeen Dr. Mohsen Olveiraei, a member of the group’s council.

At the beginning of the session, the chair, Dr. Mohsen Olveiraei, a member of the Council of the Social Jurisprudence, Ethics, and Education Group of the Institute of Contemporary Jurisprudential Studies, extended congratulations on the birth anniversary of the Holy Prophet Muhammad (peace be upon him and his family) and the auspicious birth of Imam Ja’far Sadiq (peace be upon him), as well as the Week of Unity and the commemoration of the martyrs of the Islamic Revolution, particularly those of the September 8, 1978 incident. He expressed gratitude for the warm presence of Professor Dr. Taqizadeh and the participants, both in person and virtually.

Referring to the discussions of the previous session, the council member of the Social Jurisprudence, Ethics, and Education Group explained that Dr. Mahmoud Taqizadeh Davari had emphasized in the prior session that social jurisprudence is an interdisciplinary knowledge between jurisprudence and sociology. He added that social jurisprudence is distinct from the sociology of jurisprudence and should not be conflated with it; in this framework, if one side of the relationship is the sociology of jurisprudence, the other is social jurisprudence.

The session’s chair further noted that social jurisprudence is considered a branch of social theology and is defined by six main components, akin to the “eight principles” (rūūs thamāniya). The subject of social jurisprudence is the obligated community, in contrast to individual jurisprudence, which focuses on the obligated individual. Subsequently, the philosophy of society as a living and dynamic entity capable of bearing obligatory rulings was discussed, and various perspectives on the vitality or lack thereof of society were examined.

He recalled that this series of sessions aims to achieve a clear and comprehensive definition of the nature of social jurisprudence. Compared to the two branches of educational jurisprudence and ethical jurisprudence, social jurisprudence has received less attention so far, and the primary focus is on understanding the essence of this jurisprudential branch.

In the continuation of the session, Dr. Taqizadeh, while appreciating Dr. Olveiraei’s overview of the previous session, emphasized a review of the topics raised earlier and provided further clarification on the concept of social jurisprudence. He stated: “To precisely define the nature of social jurisprudence, I have considered twelve components, some of which were explained in previous sessions, and now, with reflection on sociological perspectives, particularly the theories of Ibn Khaldun and Giddens, I aim to complete this framework.”

He added: Although the term “social jurisprudence” has not yet fully taken root in academic and jurisprudential circles, its elucidation and development can lead to the flourishing of an emerging and practical discipline within the field of jurisprudential science—a jurisprudence that engages with social realities and emerging needs, moving beyond the traditional framework.

Subsequently, he raised fundamental questions about the nature of social jurisprudence, stating: “If we recognize traditional jurisprudence based on well-known chapters such as purity, prayer, pilgrimage, zakat, and ijtihad and taqlid, social jurisprudence should be understood as a jurisprudence that addresses the issues of society and social institutions.”

Hujjat al-Islam wal-Muslimeen Taqizadeh Davari, referencing Ibn Khaldun, the founder of sociology, who divided social institutions into five main categories—family, livelihood, governance, education, and religion—emphasized that social jurisprudence pertains to the rulings and issues of these institutions and emerging ones such as media, technology, art, and sports. These institutions exist in all human societies, whether primitive or advanced, and require jurisprudential reasoning and ijtihad suited to the demands of the time.

The President of the Institute of Shia Studies stressed that today, we face phenomena such as Bitcoin, stock markets, modern banking, new technologies, global media, and environmental challenges, which have been overlooked by traditional jurisprudence, and social jurisprudence must address them. Among other significant points raised in this session was the impact of ecological and geographical factors on society and their importance in defining social jurisprudence.

Citing Giddens’ book on sociology, he added: Giddens, in this book, examines a wide range of topics across approximately twenty-three sections, which can serve as a suitable foundation for developing social jurisprudence.

In the first two sections, the definition of sociology and its fundamental questions are presented. The third section addresses various sociological theories and perspectives, including leftist, rightist, functionalist, and theories of change and stability.

From the fourth section onward, issues of globalization and global changes are discussed. Giddens presents a symbolic image of a Tibetan girl washing clothes while watching television, indicating the penetration of mass media and globalization. This topic relates to jurisprudential questions about the influence of media, concerts, and global cultural products in daily life, such as the popular “Bobo” dolls in Iran, which have cultural and economic dimensions and require jurisprudential examination.

Subsequent sections address environmental issues, such as global warming and drought, their connection to international cooperation policies, and the role of the jurist in responding to these challenges. Additionally, topics such as urban issues and life in metropolises, micro-sociology and social interactions, the human life cycle, families, and intimate relationships were explored. For instance, in the realm of family, declining birth rates and limited living spaces are challenges that jurists and sociologists must address together.

Health, illness, and disability are other significant topics, with the growing elderly population and diseases like autism raising new jurisprudential issues, such as fatwas regarding the prescription of pain-relieving medications or considerations related to the birth of individuals with intellectual disabilities.

Social stratification, poverty, and global inequalities are also topics with jurisprudential implications. For example, prohibiting low-income individuals from entering certain neighborhoods or gatherings and the consequences of trade tariffs in the global economy are issues requiring a jurisprudential perspective.

Gender and sexual issues, race, ethnicity, and migration are also challenging areas, with topics such as women’s progress in sports and social life and issues related to minorities being addressed.

Religion and its innovations, including the challenges of technology and changes in Hajj rituals, further expand the scope of social jurisprudence. Additionally, mass media, organizations and networks, education, work and economy, crime and deviance, politics and social movements, and finally, nations, war, and terrorism are significant topics that jurists must consider.

Giddens has provided a framework that a jurist can use to design a book on social jurisprudence. Primary jurisprudential rulings are insufficient to address the complexities of today’s social issues, and secondary rulings and considerations of public interest must be used to manage these issues. In this field, customary understanding and social ijtihad are of particular importance.

Ultimately, social jurisprudence addresses not only individual issues but also the rulings of institutions, organizations, groups, and social relationships. For example, during crises such as earthquakes, the performance of institutions like the Blood Transfusion Organization and water supply is closely examined from a jurisprudential perspective.

This extensive examination demonstrates that social jurisprudence is an emerging and essential field that, by leveraging sociology, can help address society’s modern challenges.

In conclusion, Hujjat al-Islam wal-Muslimeen Taqizadeh Davari highlighted several key points about the nature of social jurisprudence, its objectives, methods of jurisprudential inference based on public interest, and the tensions between individualism and collectivism. He emphasized that social jurisprudence must go beyond traditional perspectives and align with contemporary societal transformations.

The President of the Institute of Shia Studies, in conclusion, addressed questions raised about the boundaries between social jurisprudence and governmental jurisprudence, noting that despite overlaps, each requires its own definitions and methods to adequately address contemporary issues.

At the end of the session, Dr. Mohsen Olveiraei expressed gratitude to Hujjat al-Islam Dr. Mahmoud Taqizadeh Davari, President of the Institute of Shia Studies, for completing the discussion and reviewing the perspectives. He noted: “This session was an effort to scholarly and objectively engage jurisprudence with real and emerging societal issues, taking a step toward applying jurisprudence to areas that have either been overlooked or are not resolvable with traditional jurisprudence.”

The session concluded with a commitment to continue discussions in future sessions, including exploring social jurisprudence topics in the areas of climate, environment, and modern technologies.