نشریه قرآن و علم
پیاپی 22 (بهار و تابستان 1397)

The subject of science and religion has always had a direct or indirect effect on the historical course of varying opinions about the comprehensiveness of the Qurʾān. The following paper makes it clear that the issue of science and religion has played a pivotal role in fostering the multiplicity of views and theories. In the intellectual development related to the subject of the comprehensiveness and scope of the Qurʾān, three approaches with three different points of view about the relationship between science and religion propound different notions of the comprehensiveness of the Qurʾān. Each of these approaches, by adopting three theories of interference, separation and adaptation, have propounded maximum, moderate, and minimal attitudes towards the Qurʾān’s comprehensiveness. The results of our study show that among the three theories, the moderate approach, which features a convergence with the principles and foundations of the epistemic system of Islam and a methodology that imbibes the element of rationalism combined with loyalty to the text, is an acceptable approach in understanding the meaning of comprehensiveness of the Qurʾān.

The legal social framework of the institution of the family is deemed to be one of the most important social issues. The Holy Qurʾān, as an infallible source of guidance, is the most important source of law in an Islamic society and has a special place in the explication of social law. The Holy Qurān, contains verses that address social issues related to the laws pertaining to the institution of the family. In this regard, the socio-scientific inimitability of the Qurʾān has been explicated with emphasis on the family institution. The research method employed was qualitative and documentary, descriptive-analytical and comparative. The framework of social law that was investigated pertains to the propositions of the Qurʾānic verses about the institution of family and this was derived from the Qurʾān in three ways. The first method involved studying the verses that are directly related to the family (such as marriage, relations between maḥram and non-maḥram etc.). The second method involved looking at the verses that refer to a particular community in association with the institution of family in terms of learning from their fate; for example, the verses about the people of Lot, who were destroyed because of not respecting the laws pertaining to the institution of the family. The third method involved examining the verses that could conditionally be used to determine the status of the family institution if the condition was realized, such as the verses that state that one of the conditions of salvation for the believers is chastity. The result of our study was that the legal framework of the family institution in the Qurʾān is indeed an example of the Qurʾān’s inimitability. This is because the verses that speak about family were revealed at a time when ignorance was rife in society and no legal frameworks pertaining to family existed. Furthermore, the laws pertaining to the family in the Qurʾān are in complete harmony with what has been proven in the field of sociology; in this respect, the legal framework of the family found in the Qurʾān is evidence for the socio-scientific inimitability of the Qurʾān.

In recent years, information technology has affected all aspects of human life, including the cultural, social and economic dimensions. According to experts, as the emergence of the Internet phenomenon has created fundamental changes in commercial and social interactions, cloud computing also plays a role in the actualization of the potential and real power of information technology. In this article, we are going to examine the ethical dimensions of the Qurʾān as pertains to the application of cloud computing services and will examine the development of the ethics of this technology based on the ethical teachings of the Holy Qurʾān. This research is based on the views of scholars of ethics, authoritative sources for legal and moral issues, Qurʾānic verses and authentic traditions (hadith). The results of our research show that the use of cloud computing services should be based on principles which ensure that it causes no harmful effects on human interactions in daily life. Therefore, if these principles, which are based on human nature and the ethical teachings of the Qurʾān are adhered to, it can be a means of making life easier and fulfilling the general information technology needs of the society within a sound and acceptable framework. Indeed, unless the IT services are tied to Qurʾānic ethics, the slogan of the World Wide Web of information leaves a lot to be desired.

In 1999, the World Tourism Organization came up with a global code of ethics for tourism that was to be implemented and observed by the tourism industry. In recent decades, we have witnessed more attention being given to such issues in the field of tourism. The religion of Islam has also addressed the responsibilities and etiquette of travelers in its teachings, in order to ensure that aside from mere recreation, a person’s travels should also incorporate a spiritual and educational element. In this article, through a study of Islamic religious texts, that which has been mentioned in relation to the subject of travel has been collected and categorized, in order to present the Islamic code of ethics for tourism for travelers. In the ethical code of travelling in Islam, we see a variety of issues addressed, such as loyalty, avoidance of solo travelling, kindness, secrecy etc. and in addition to paying attention to these matters, the traveler is expected to perform certain duties before, during and after his journey. In the religion of Islam, any type of travel which brings harm to others is forbidden, and unbelievers and animals should also be shown affection by travelers, all of which reflects the complete awareness and importance that Islam gives to both the worldly and otherworldly aspects of the lives of believers.

The religion of Islam is a religion and school of thought that developed in an urban setting and thus has an essentially favorable outlook towards urban city environments, so much so that many scholars believe that Islam is principally an urban religion, and a glance at Islamic teachings also demonstrates the emphasis of Islam on this subject (i.e. of cities and urbanization). Since terms such as ‘city’, ‘Islamic city’, and ‘Islamic municipality’ are frequently used in literature pertaining to city-planning and urbanization, many different meanings for these terms have been given. It is therefore deemed necessary that the meanings of these terms be investigated from primary Islamic sources as well as the views of Muslim intellectuals and scholars in order to find their most appropriate definitions and avoid mistakes and confusion in issues concerning urban planning as much as possible. Hence, in order to achieve this, the various conceptions of the meaning of the term ‘city’ are first explored in relation to how it has been employed in science and in the Qurʾān, then the definition of an Islamic city and its creation from the perspective of the Qurʾān and science are studied.

From the perspective of the Qurʾān, ignorance has a wider connotation than a simple lack of knowledge. In Qurʾānic terminology, this word denotes a mixture of vehemence, lack of awareness about the truth, stubbornness and selfishness. Based on this perspective, ignorance can reveal itself at any time through a variety of manifestations. The Holy Qurʾān, in line with its aim of guidance, has always fought against the manifestations of ignorance and has outlined strategies to remedy this undesirable condition. The Qurʾānic approach of combating ignorance is precise, diverse and universal at the same time, and can thus also be used to confront contemporary and modern [forms of] ignorance. Reforming ideas, improving the state of education, and providing an appropriate alternative model can all be considered part of the most important Qurʾānic approaches to combat ignorance.