چکیده:
The Qur'an contains many moral teachings. According to these moral teachings, Muslims must behave morally towards others or they are warned from behaving immorally. The moral obligations in the Qur'an are either imposed on a specific group such as believers and Muslims or on the people in general. This study tries to examine these moral obligations and it refers to Shiite Quran commentaries to identify, the scope of these obligations and the group of people and others wherever a command is given to behave morally towards people and others, is and it tries to answer the question whether the moral teachings of Islam are imposed on the people in general and include the dissents or on specific group of people. Among the verses to which the commentators refer when dealing with this question is the verse 83 in Surah Cow. This study seeks to examines the views of the commentators by emphasizing on this verse.
خلاصه ماشینی:
The Quran has used different expressions and terms in stating ethical obligations: sometimes it has used the term "others" without defining its scope: "Do not find fault with one another and do not call each other by offensive nicknames" (Al-Hujurat: 11); "Repent from finding fault with others" (Al-Hujurat: 11); sometimes it has used the word "people" or "nas": "Speak to people with good speech" (Al-Baqarah: 83); and sometimes these teachings have dedicated ethical behavior to specific individuals and groups of people, namely believers and fellow believers: "Believe the speech of the believers" (At-Tawbah: 61).
However, regarding the scope of this verse, both Shiite and Sunni interpretations consider this command to be general and deem ethical behavior and good social interaction necessary towards both Muslims and non-Muslims.
In the continuation of the hadith, the Imam introduces tolerance with enemies as the highest charity (sadaqah) for a person and their brothers, and mentions an example of the Prophet's( manner of dealing with Abdullah ibn Abi, whom the Prophet( treated with tolerance and good behavior in order to repel his evil from the Muslims (Fayd Kashani, 1415 AH, Vol. 1, p.
This group of commentators considers the ethical teachings of the Quran to encompass all human beings, both Muslims and non-Muslims, and in interpreting terms such as "nas" (people), they have expressed it as humanity in a general sense.
In evaluating this view, what is obtained from the reasons and documents of this group of commentators is that the ethical teachings of the Quran are general and include all human beings, and tolerance is commanded only in cases where the possibility of evil and corruption from non-Muslims exists.
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