Research Article
Quranic Studies
Hamed Shivapoor
Abstract
One of the most important achievements of human ethics and culture is the general rule that we should treat others as we expect them to treat us, and on the other hand, we should not treat others as we would not like them to treat us. The positive form of this rule is called the "Golden Rule" and is ...
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One of the most important achievements of human ethics and culture is the general rule that we should treat others as we expect them to treat us, and on the other hand, we should not treat others as we would not like them to treat us. The positive form of this rule is called the "Golden Rule" and is expressed as follows: "Treat others as you would like them to treat you," and its negative form is called the "Silver Rule" and is expressed as follows: "Do not treat others as you would not like them to treat you." These two rules are at the heart of a larger and more general moral law that is expressed as follows: "Behave as you would like your behavior to become a universal law." Evidence of this law can be found in many different religions and cultures; but Immanuel Kant is the first philosopher in the contemporary world to talk about this law in detail and to organize his moral philosophy based on this law. Harry Gensler, a contemporary philosopher of ethics, has called this Kantian law the “formula of universal law” and has tried to present it in a more modern way.
This universal moral law can also be searched for in Islamic religious texts, namely the Quran and the Hadith to find evidence of the moral teachings of the Quran that can be viewed from the perspective of the universal moral code. Accordingly, evidence from the verses of the Quran is presented in several categories according to which man is obliged to act in such a way that he can turn his action into a general law. In this article, I have categorized these cases into four parts:
The Golden (and Silver) rule of Ethics: Some of the moral commands of the Quran can be viewed from the perspective of the Golden and Silver rule of Ethics. One of the famous examples of this rule in the Quran is verse 267 of Surah Al-Baqarah. In this verse, God commands humans not to give to the needy things that they would not accept if they were in their place, and this means that in helping the needy, we should treat them in a way that we would like to be treated if we were in need ourselves.
Rejection of double standards: One of the obvious areas of application of the universal code of ethics is avoiding having double standards in any behavior. Someone who tries to follow the same standards in all his/her behaviors has actually acted in such a way that his/her behavior tends to become a universal law; but someone who is plagued by double standards in his/her behavior has violated the universal code of ethics. Double standards include both our internal behaviors such as belief and faith, judgment, positive and negative emotions such as friendship and hostility, etc., and external behaviors such as dealing with others. This article provides examples of the Quranic moral injunctions on the absence of double standards in both internal and external behaviors.
Thought experiment and hypothetical situation: Another group of Quranic verses depict hypothetical situations and ask people to imagine themselves in these situations and be prepared to generalize any opinion they have about these situations to all similar cases.
Consistency of belief, behavior, and speech: Another group of Quranic verses are related to the consistency of human belief, behavior, and speech. The inconsistency of human belief, behavior, and speech shows that they have not been able to transform their behavior into a general law and generalize it to all aspects of their personality.
All of these cases have in common that consistency in behavior and moral judgment is achieved when we can generalize our behavior; But the denial of the golden and silver rules, the existence of double standards of behavior, the lack of readiness to generalize hypothetical situations in thought experiments, and the lack of proportion in personality areas, all have in common the fact that in all of them, consistency in behavior and moral judgment, and as a result, the universal law of morality, has been violated.
Research background
So far, I have not come across any independent research that has precisely researched the "universal moral formula" in this specific sense in the sacred texts of religions, including Islam, i.e., the law that "act in such a way that your work becomes a universal law." What will be researched in this article is an analysis of the moral teachings of the Quran from precisely this perspective.
Research method
The method of this article is library-based.
Result
The author's goal is not to raise a new issue, but to draw a new perspective in looking at the moral system of the Quran. From this perspective, there are also some questions and problems that are worthy of consideration and attention from another perspective; but examining the controversial cases of incompatibility between the universal moral standard and some verses of the Quran is an important discussion that does not fit the limitations of this article and requires a wider space.
Research Article
Quranic Studies
Fardin Darabi; Roohallah Mohamad Alinejad Omran
Abstract
In the review of the hermeneutic flow, we are looking for the issue of whether methodological studies in contemporary Quranic studies are a flow or not? The current research investigates descriptively and evaluates their relationship with each other by analyzing the theme. The philosophical hermeneutic ...
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In the review of the hermeneutic flow, we are looking for the issue of whether methodological studies in contemporary Quranic studies are a flow or not? The current research investigates descriptively and evaluates their relationship with each other by analyzing the theme. The philosophical hermeneutic paradigm of interpreter-centered, from which the relativism of understanding is deduced, and hermeneutics of a method (text) that is text-centered and author-centered and deals with the understanding of religious texts in an absolutist manner, has caused bipolarity among Muslims. Accordingly, in terms of absolutism and relativism, the discussions of "classical hermeneutics" with absolutism approach and the characteristic of "modern hermeneutics" are relativism and "postmodern hermeneutics" which originates from the critique of modern hermeneutics and in which there is no central interpreter and anyone can play the role of interpreter regardless of the text. play a central role and all are correct. In general, there is a certain consensus in relativism and absolutism among the orientalists and thinkers of the Islamic world, but it is in contrast with the scientists of Iran and there are opposite results, and in terms of the perspective of the historical period, there is more similarity and kinship.
Research Article
Quranic Studies
Jalilolah Faroughi Hendevalan; Elaheh Khosroparast; Mohammad Hosein Zanjiri
Abstract
The present study, by adopting a linguistic approach and relying on the theory of Laclau and Mouffe, examines the discourse of God against the opponents in Surah An'am. For this purpose, first the data of this research were coded based on the Grounded theory, then they were analyzed with reference to ...
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The present study, by adopting a linguistic approach and relying on the theory of Laclau and Mouffe, examines the discourse of God against the opponents in Surah An'am. For this purpose, first the data of this research were coded based on the Grounded theory, then they were analyzed with reference to the theory of Laclau and Mouffe. Analysing the data reveales that God's discourse with the nodal point of "monotheism" is in contrast with the discourse of opponents with the nodal point of "polytheism". In order to maintain their domination and power, opponents reject and marginalize God's discourse by creating doubts and hesitation, and making excuses and disobedience, but God represents His hegemony by highlighting His discourse. The present research indicates that besides having authority and "being kind", God is also the "Punisher". The floating sign of "uniqueness” is at service of creating and governing the harmonious and coherent system in the world. This sign is in conflict with the nodal-point of the discourse of opponents, which is focused on worshiping multiple Gods.
Research Article
Quranic Studies
oshriyeh oshriyeh
Abstract
Spelling is one of the divine traditions that means giving time and delaying punishment. The following article has explored and analyzed the semantic components of the word "Emla" and its derivatives in the Holy Qur'an using a descriptive-analytical method and with two approaches of substitution and ...
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Spelling is one of the divine traditions that means giving time and delaying punishment. The following article has explored and analyzed the semantic components of the word "Emla" and its derivatives in the Holy Qur'an using a descriptive-analytical method and with two approaches of substitution and substitution relations. For this basis, the words: "Khair", "Aght" , "kid", "increased", "mockery" with the focus on companionship relationships and in the other part, the words: "admission", "procrastination", "intention", "adjournment", "tamiti", "delay", "dhar" , "Mad", have been evaluated lexically, morphologically and semantically, focusing on substitution relationships with the word "spelling". The results of the research indicate that spelling is one of the divine traditions and considering the conditions governing the unbelievers of Maand, this opportunity will not benefit them because this matter is intended for their destruction and destruction. Therefore, the basis of the word Amla, when it is attributed to God Almighty, is a punishment from God towards the unbelievers, unlike the use of the words Amhal and Anhar, which conveys a meaning of punishment or otherwise, and in its meaning, there is also the expectation of the improvement of the situation and the removal of punishment. There is also a gradual fall
Research Article
Quranic Studies
Qader Qaderi; Abdolahad Gheibi; Mohamad jahangiri Asl
Abstract
The written form of quran and its impact on meaning has long been the focus of Quran scholars and scholars in the field of Quranic sciences and the Arabic language. As the subject evolved over time, it became a science in which history, written form and how to write quran were discussed and researched. ...
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The written form of quran and its impact on meaning has long been the focus of Quran scholars and scholars in the field of Quranic sciences and the Arabic language. As the subject evolved over time, it became a science in which history, written form and how to write quran were discussed and researched. Despite some opposition, most scholars of the Qur'anic sciences believe in the semantic miracle of written form in the Qur'an and have left valuable works to this day. However, the reflection of this aspect of the Qur'anic miracle into most translations has remained largely ignored. Given that the Holy Quran is necessarily translated into various languages, try to reflect all its semantic aspects is the necessities of a balanced translation. Accordingly, this paper, by means of an analytical-critical miracle reflection of the written in 2018. By examining the written form of some of the Quranic words and reflecting written form could be reflected in the Ptranslations, while the translators paid little attention to the semantic load of the written form. Therefore, it is suggested that the richness and appeal of translations can be added by further reflection on the written form of the Qur'anic words.
Research Article
Quranic Studies
Mahdi Abdollahipour
Abstract
The word "Seddiqah" is one of the words which is used in verse75 of Surah Ma'idah. The commentators are divided into three groups regarding the interpretation of the verse and the word "Seddiqah": Some did not interpret the mentioned verse at all; Another group, despite the interpretation of the verse, ...
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The word "Seddiqah" is one of the words which is used in verse75 of Surah Ma'idah. The commentators are divided into three groups regarding the interpretation of the verse and the word "Seddiqah": Some did not interpret the mentioned verse at all; Another group, despite the interpretation of the verse, have passed the lexical expansion of "Seddiqah"; But the third category is commentators, who have interpreted the word in question according to their interpretative opinion confirming, authentic confirming, honest(=truthful) and pious are the meanings that have been provided by the commentators in the interpretation of this word. In addition to the interpretive sources, the word "Seddiqah" has been contested by Persian and English translators and they have also differed in the translation of this word. The current research, which was organized with the library method and descriptive-analytical approach, has considered the reason for the error of commentators and translators in presenting the meaning of this word to be ambiguous; Finally, the preferred interpretive meaning for this word, "confirmer of the believer" is proposed.
