Components of the Social Self in the Islamic Lifestyle Based on Javadi Amoli's Interpretation of the Holy Quran Journal Article

Abstract:

Lifestyle, as a set of human actions and behaviors, is shaped by the worldview, anthropology, and fundamental beliefs of a particular thought system. This thought not only affects the individual self but also influences the social self of human beings. The present study aims to identify the components of the social self in the Islamic lifestyle based on Ayatollah Javadi Amoli’s interpretation of the Holy Qur’an. This research seeks, through an in-depth examination of Qur’anic concepts, to introduce the principles and characteristics of the just social self as one of the dimensions of the Islamic lifestyle, thereby providing a foundation for constructive social interactions. The research adopts a qualitative approach and employs Schleiermacher’s classical hermeneutics for data analysis. This method enables the researcher to attain a deeper understanding of the components of the social self in the Islamic lifestyle through a precise examination of Qur’anic texts and concepts. Classical hermeneutics, particularly in Schleiermacher’s method, with its emphasis on profound understanding of the text and uncovering the interrelations among its different elements, is recognized as one of the most powerful tools for analyzing religious texts. This approach, by considering the historical, cultural, and linguistic contexts of the text, endeavors to reveal the original meaning and intended purpose of the author or speaker with greater precision. Such a method not only assistsin comprehending the apparent details of the text but also provides access to its hiddenlayers and deeper concepts. In religious texts, which are often replete with metaphors, multilayered meanings, and fundamental principles, classical hermeneutics can serve as an effective tool for extracting intellectual and ethical foundations. Through analyzing the overall structure of the text and the interconnections among its components, this method helps the researcher arrive at a comprehensive and coherent interpretation that can be applied not only at the semantic level but also at the practical level. The findings revealed that human self-perception in relation to others (the social self) may develop at two evolutionary levels: at the lower level, the unjust social self, and at the higher level, the just social self, which constitutes one of the characteristics of the Islamic lifestyle. The components of the just social self-include: observing social justice, mutual understanding, expansion of affection, empathy, recognition of intellectual diversity, attentive listening and careful selection, the principle of differentiation, integrity and sincerity, respect, benevolent relations, and dialogue at the level of comprehension of interlocutors. These components, derived from Qur’anic teachings, represent principles that can direct social interactions toward constructiveness and cooperation. Identifying the components of the just social self based on the verses of the Holy Qur’an can provide the groundwork for establishing an Islamic lifestyle and fostering positive social interactions. These components not only contribute to strengthening individual and social relationships but also create an appropriate foundation for cooperation and social participation. The Islamic lifestyle, with its emphasis on justice, affection, and mutual respect, can build a balanced and harmonious society in which individuals engage in collaboration and empathy rather than unhealthy competition. By presenting the principles of the just social self, this research takes a step toward achieving this goal and offers a practical strategy for enhancing social interactions in an Islamic society.