Journal of the Quran: Contemporary Studies
Volume:2 Issue: 3, Spring 2023

Clarifying and analyzing the presuppositions of non-Muslim Quranic scholars is one of the most essential topics in Quranic studies. The main Question of current research is what are the main bases or presuppositions of the Orientalists behind their different opinions regarding the Quran, especially its origin, which often causes serious differences in their perceptions with Islamic understanding. This research, with the method of description and critical analysis, and by ignoring topics such as the adaptation of the Quran from other religions and cultures, or being influenced by contemporary culture and the like, has highlighted the main and hidden presuppositions behind the Orientalists’ works. In fact, the most important and basic presuppositions of Orientalists, in Islamic Studies in general and Quranic studies in particular, are the following: Seeing Quran as non-revealed or as human text; refuting the prophethood and mission of Prophet Muhammad; considering Islam as an ethnic religion; regarding the Islamic narrative about the history of Islam and the Quran as invalid.

The Quran is the eternal miracle of the Prophet Muhammad and contains the plan for the guidance and salvation of mankind. Many Orientalists, including Rippin, view this divine book and eternal miracle as a literary text and examine it with such an assumption. This research aims to comparatively analyze some of the Quranic foundations of Imam Khamenei and Andrew Rippin through a descriptive-analytical approach in order to highlight the authentic Quranic foundations in comparison with the views of Orientalists. Some of Rippin’s Quranic foundations are as follows: The Quran is neither a Divine book nor an eternal miracle; the Quran does not present any exegetical method for its interpretation; the difference in readings is a justification for the Quran’s miraculousness; the occasions of revelation are merely literary devices. In contrast, Imam Khamenei regards the Quran as a guiding book that is not limited to any specific time or place; he believes in the linguistic and semantic miraculousness and inimitability of Quranic verses and the wisdom behind their arrangement; he examines the difference in readings through appropriate means such as verifying the authenticity of narrators, the context of verses, and the tradition of the Prophet Muhammad; he considers the occasions or context of revelation as appropriate devices for a better understanding of the verses. As long as Orientalists such as Rippin are not guided into the revelatory nature of the Quran, one should not expect them to have a correct understanding and a fair evaluation of the Quran and its verses.

Social ethics has been a discourse that has held great importance in all eras and time periods, however, in the contemporary era it has found an even greater degree of importance. In this article, social ethics have been discussed in an analytical-descriptive manner, based upon the opinions of Allamah Ṭabāṭabā᾽īand Ibn ʿĀshūr. Allamah Ṭabāṭabā᾽ī believes that society, just like individuals, possessed certain qualities and specific potentials, such that if the desires of the individuals contrasted those of the society, it was almost certain that those of the society would envelop them. This would result in the forceful conformity of the individual to the ways of society. Ibn ʿĀshūr in his exegesis paid special attention to ethical and developmental issues. He even states that his objective in writing al-Taḥrīr wa al-Tanwīr was to explain the generalities of knowledge and religion and to thoroughly explain the matter of good moral conduct. Ibn ʿĀshūr explains that Islam is something that has been accepted by the ethical virtues of human beings. In addition, it also calls attention to ethical virtues which are confirmed and seen as good by the natural disposition of man. The most important referents of social ethics within an Islamic society, as mentioned by Allamah Ṭabāṭabā᾽ī in al-Mīzān and Ibn ʿĀshūr in al-Taḥrīr wa alTanwīr, are maintaining family ties, justice, promoting good and forbidding evil, faithfulness to agreements, charity, and reconciliation and both believe that these social ethics will lead one to felicity.

There are at least, three approaches to peace, including realism, just war theory, and pacifism. The Holy Qur’ān as the main source in Islam can be seen as a Source of peace that believes in a just war on the battlefield. Peace can be classified into positive and negative concepts. From the Quranic viewpoint, peace is applicable in both aspects. Acceptance of peace and social pluralism is a realistic principle according to the Quranic ethics. There are primarily three challenges-disability, injustice, and restriction of freedom- that have been mentioned in having peace. These challenges could be justified with the moral principles and rules of peace. This paper will deal with the general moral principles of peace from a Qur’ānic perspective using descriptive-analytical research methodology. In general, the Quranic moral principles for peace could be considered as giving priority to peace; placing justice for achieving peace; Avoiding anti-peace factors; Strengthening the agents of peace; Accepting legitimate pluralism; Empowering peace-seekers; and, Coalition for Peace.

The new world order based on justice has always been one of the fundamental concerns of justice seekers and the faithful throughout history, and its implication was their main wishes. The present article has a glance at the notion of new world order in the form of the establishment of a new faith-based government from an Islamic perspective in which justice is given authority, and its foundation, policies, and goal are measured by the scale of justice. Redefinition of the new order formulated as the theoretical framework of justice in a three-step process is the hegemony of oppression, the challenge of oppression with justice, and finally development of justice. Taking assistance from the Quran and Hadith in this process, the level of the intellectual development of societies is a motion from weakness to strength, which has a direct relationship with their rulers. Authoritarian rulers, the preliminary just rulers, and finally the just ruler of the faith-based state at the end of time, are portrayed to societies in the above-mentioned three stages, which will be shaping faithbased new world order.

Dignity is one of the fundamental concepts in human life, but there are disagreements in its meaning. This article intends to clarify some issues by looking at the Qur’an. The first question concerns the source of dignity, and the second, its meaning. For this purpose, after reflecting on Ayatollah Javadi's point of view, this article puts forward an argument for his view. The result of this article is that human dignity in all its aspects is directly related to God, and religion as a whole is the only source of dignity. The achievement of this article is, by expressing the unique definition of human life in the Quran, a compelling argument for the aforementioned theory. In addition, defining two distinct types of dignity, this article clarifies how to apply the theory to these two types. This research follows an interpretative method called thematic interpretation, Although, an analytic approach is considered.