چکیده:
Islam has designed a system for the evolution of human society with its elements linked and related to each other, in a way that all its elements show a unique truth and a similar purpose. The system has been offered in the Holy Quran with three genetic, valued, and jurisprudential-legal subsystems which are related to each other. This is a comprehensive and effective program for managing human life. Some of the jurists and scholars of ethics believe that there is a fundamental difference between the elements of moral statements and jurisprudential statements of the Quran and they behave differently in practice. For the same reason, the present article aims at reaching the similarities between these two types of statements in the Holy Quran through contrasting the language of the moral and jurisprudential statements, and contrasting and examining the ratio of their analogous and important elements. It also aims to explain that they are linked to each other in terms of structure, purpose, and domain and that they manifest a unique truth. In addition it aims to prove that the above-mentioned subsystems have been offered and revealed in the form of intertwining subsystems and they have the same unique truth in terms of thobut and in the Guarded Tablet as they been revealed in terms of ethbat – after revelation- into a unique style with a unique structure and a common purpose. Therefore, they should not be differentiated in terms of deduction, systematization, and elements and the jurisprudential matters should not be raised practically without considering the moral values and requirements, because it causes great damages to the Islamic society.
خلاصه ماشینی:
Lack of Distinction between Moral and Jurisprudential Propositions of the Holy Quran (In terms of subject, predicate, goal, scope, and enforcement) Siddiqah Mahdavi Kani Abstract Islam has designed a system for the evolution of human society that possesses interconnected and related components; in such a way that all its pillars are manifestations of a single truth and pursue the same goal.
Just as in the realm of establishment (thubut), all the perfections of theological teachings exist in ethics, and all the perfections of these two types of knowledge exist in divine rulings, and jurisprudence (fiqh) is the perceived manifestation of the two aforementioned subsystems—in other words, jurisprudence is the manifestation of divine beliefs and ethics—likewise, in the realm of proof (ithbat), this single reality is manifested in jurisprudential rulings; therefore, the value-based—ethical propositions of the Holy Quran, in addition to influencing the legislation of its jurisprudential-legal propositions, also have a significant impact on the objectives (ghayat) of the rulings; meaning that from one perspective, ethics is the foundation (cause and wisdom) of jurisprudential rulings, and from another perspective, it is the goal and product of the implementation of the rulings; thus, just as in reality, beliefs and ethics govern jurisprudence, in the process of codification, these teachings must also participate in and govern the process of ijtihad and the derivation of divine obligations (ibid.
" To prove this claim, some ethical and jurisprudential propositions of the Quran must be compared in terms of structure, enforcement mechanism, foundations, scope, goal, and subject, showing their connection and identity in response to the fundamental questions of the research, and finally, as the Holy Quran states, explaining the result of such a perspective; meaning that if there is identity in structure, scope, etc.
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