جستجوی مقالات مرتبط با کلیدواژه « holy quran » در نشریات گروه « فلسفه و کلام »

One of the fundamental issues in the matter of men and women is whether men and women have the same truth and nature And are similar works expected of both, or do they each have a different humanity or nature? The purpose of this study is to identify the views of the Holy Quran on the difference between men and women and to show it to the followers of the QuranAccording to the Qur'an, gender is not important, but the criterion in the sight of God is piety. Although men and women are different in terms of gender, they are equal in terms of humanity. The distinction between rights between men and women must be sought in the existential differences between men and women. Islam has established its rights based on many differences between men and women physically, mentally, emotionally and based on human nature. in this article, with a descriptive-analytical method, the distinction between men and women in terms of humanity and nature from the perspective of the Holy Quran has been studied. And we conclusion that men and women share human nature; That is, it is not the case that one is superior because of being a man and the other is inferior because of being a woman.

Metaphor theory is proposed in cognitive science. From the viewpoint of contemporary cognitive linguistics, conceptual metaphor is basically "understanding and experiencing" something in terms and phrases of something else. In conceptual metaphor, by establishing mappings between the two areas of origin and destination, an abstract or lesser-known thing is always understood based on a concrete or better-known thing. One of God’s methods of conveying meaning in the Holy Qur’an is using similes, similes, and metaphors. With the help of conceptual metaphor theory, we obtain a new analysis of the metaphorical language of the Quran and its connection with the Islamic worldview, according to which the conceptual metaphors of the Quran are an inevitable part of Islamic thought. These metaphors, like the traditional view, should not be considered mere literary crafts, but intellectual crafts that transform a person’s thought to give him a frame of mind in which he should look at the whole being, nature, man, and revelation. Charity is one of the Qur'anic topics expressed in the form of sensible to tangible metaphors. According to the place of charity in the Qur'an, the current research, using an analytical descriptive method, seeks to answer the following question: What are the conceptual metaphors of giving in the Holy Quran?
a. In the conceptual metaphor of verse 261 of Surah Al-Baqarah, the destination field; The truth of the act of spending in the way of God and hypocrisy in the cause of God over the origin field; A seed that is planted and gives 7 clusters, and each cluster contains 100 seeds or more, was written, and based on that, from the perspective of the Qur'an, giving in the way of God, trading with God and investing is safe, profitable, and wise, and it leads to the spiritual growth of man.

In the conceptual metaphor of verse 264 of Surah Al-Baqarah, the destination field; The truth of the act of charity with blessing and torture is like hypocritical charity without faith in God and the Day of Judgment and hypocritical hypocrisy over the origin field; Planting seeds in the soil sitting on a smooth stone that has been washed away due to heavy rain, soil and seeds and nothing but hard stone remains, was written, and based on that, from the perspective of the Qur'an, hypocritical giving: An unreasonable act with a reverse effect is associated with loss and damage, and investing in an economic bubble is an obstacle to the spiritual growth of man.
In the conceptual metaphor of verse 265 of Surah Al-Baqarah, the destination field; The truth of the actions of those who spend only for the pleasure of God and to reach a position of stability, and stability means sincere hypocrites, over the origin field; The high and fruitful garden that produces crops in any condition, was written and it was determined that from the perspective of the Holy Quran, sincere giving; It lays the groundwork for the individual and the community to benefit from the fruits of charity and causes spiritual growth and stabilization of self, peace, and mental security.
In the conceptual metaphor of verse 266 of Surah Al-Baqarah, the destination field; Destruction and suppression of the fruits of charity with curses, torture, and hypocrisy over the origin field; A garden full of crops with palm and grape trees and flowing streams, and an old and infirm owner with young and weak children, which a strong pressure like burning winds, will tear it apart and set it on fire, was written and it was achieved that almsgiving with begging, torture, and hypocrisy causes a lot of regret and deprives the heart of a hypocrite from spiritual growth in the light of almsgiving.

As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live together for a long and specific period of time. The goals of forming a family include the absence of loneliness, peace, the fulfillment of sexual and instinctive needs in a controlled manner, affection and mercy, and mutual affection among the spouses, the continuation of the generation and the perfection of the man and the woman, and finally, the closeness of God. In all the legal systems of the East and the West for the family, including issues of marriage, legal laws according to their ideals and ideologies, but each of them has a place to ponder because every day we witness men's dissatisfaction with women and women with Men and parents are children and vice versa, which shows the illogicality and lack of firmness of family legal rules, which seems that more culturalization should be done in order to get closer to a balanced family, and men and women are selfless in fulfilling their duties and even Act beyond their duties. Nowadays, in the world regarding women's rights, they are influenced by the achievements of the Westerners regarding the equality of men and women, and this idea of the West has almost surrounded everywhere, even the communist world. Westerners are very proud of themselves in this matter, .

One of the most important branches of cognitive semantics is image schemas. These schemas are proposed by Mark Johnson (1987) in the book “Body in Mind”. According to this theory, Johnson has studied the corporeal knowledge of man. Johnson considered the container, path, and force schemas as the most important schemas. These schemas are considered as a kind of sensory experience. Because they have arisen from the perceptual mechanisms of sense and connect the world of the mind to the outside world. This mechanism has a high function due to the objectification of abstract concepts in religious texts. Regarding this purpose, the present study using Johnson schemas in cognitive linguistic approach examines the story of Prophet Ibrahim (AS) because of its importance on different parts of life, such as religious topics, the existence of God, how to deal with enemies and belief in resurrection, confidence and trust in God. Although few researches have addressed these issues outside of cognitive linguistics. Therefore, the current study answers the following questions according to the story of Prophet Ibrahim (AS) in the Holy Quran and Johnson's linguistic theory:1.In what conceptual frequency are image schemas presented in the Quranic story of Prophet Ibrahim (AS)? Which types of image schemas has the greatest contribution in conveying the concepts and accurate understanding of the verses of the story of Prophet Ibrahim (AS)?

To answer the research questions, the image schemas of the story of Prophet Ibrahim (AS) have been discussed using the descriptive-analytical method. In the current study, all the verses of this story have been examined and they were adapted to the Johnson's three schemas (container, path, and force). Then, each verse has been placed in its own image schemas. At the end, the table and diagram of the relevant schemas were drawn.

“Considering the obtained results, from the total number of verses in the story of Prophet Ibrahim (PBUH), the path schema has the largest number of verses compared to the container and force schemas. Then the highest frequency was for force and container schemas, respectively.

In the story of Prophet Ibrahim (PBUH), container schemas were used to convey different concepts such as: fear and torment. The concepts of dealing with polytheists and receiving rewards for obedience and servitude were drawn with a path schemas. Also, concepts such as going astray and surrendering to the divine command have been displayed with the help of force schemas.

The present research is aimed to evaluate conceptual domains via evaluating conceptual metaphors and conceptual keys of word “guidance” on the basis of Charteris-Black’s (2004) viewpoint on critical analysis of metaphor. The research is made within all verses of last twelve minuties of the holy Quran. The conceptual keys are conceptualized in the particular lexical factors’ format and are explained by specific conceptual domains via its descriptive– analytical method and it’s cognitive linguistic framework. The data collected from the aforementioned verses are shown in the form of tables, including conceptual metaphors and conceptual keys related to the word guidance, together with explanations for each table. Due to the limited space of the article, similar verses have not been mentioned in the paper.

is to analyse which conceptual domains are used to explain conceptual metaphors and conceptual keys of the word “guidance” within the Quranic corpus. Black's approach in explaining the conceptual fields of the Quranic verses, is a new approach in the field, which by presenting extensive dimensions of conceptual metaphor analysis and with a critical method, provides a suitable platform for research in various discourse areas, especially the holy books. The importance of his approach is not because of the introduction of the conceptual areas of metaphor, but because of the introduction of methods of using metaphor in persuading the audience to accept discourse, in line with the goals of the speaker. According to Black, metaphor is a literary technique to persuade the audience to accept a certain point of view. He deals with the use of metaphor in concealing the underlying persuasive role, which is often not clear and transparent, and with a critical approach to metaphor, he tries to show the political and ideological motivations in the texts. Based on this, he considers a conceptual metaphor to be the result of a number of metaphorical expressions and believes that the conceptual key is a higher-level metaphor that expresses how multiple metaphors relate to each other. According to him, conceptual metaphors and conceptual keys express the motivation of specific higher-level metaphors and indicate the type of ideas related to the source area that is supposed to be transferred to the metaphorical destination area. Black proposes the definitions of metaphor in terms of linguistic, cognitive and pragmatics; he believes that metaphor is one of those conscious choices of language that hides the underlying social processes and its analysis is an effective factor in identifying textual content.

The research results determines the following 14 conceptual domains within the Quranic corpus: religion, journey, consciousness, monotheism, light, inspiration, authority, remedy, piety, judgment, effort, reward, climate, creation. Examining the use of these domains in the critical approach to metaphor and what words these areas use to encourage the audience to accept metaphors shows that the most use of conceptual keys has been in the field of religion, which is with the words of the Qur'an, prayer Prophet, revelation, zakat, Islam, faith and monotheism.

Among the manifestations of the Holy Spirit in the holy Quran is the immaculate spirit endowed to the prophet through prophethood which brings about their infallibility. Such an endowed immunity renders it difficult to take the prophets as a model for ordinary people. The current research is an attempt to find the relationship between the two variables of “the holy spirit” and “infallibility” and their hidden dimensions in guiding human beings while emphasizing the sublime rank of Man, parallel to the leadership of the prophets as the messengers of divine revelation. Also, the role of the Holy Spirit in the immunity of the prophets and non-prophets against committing sin is explained. Thus, these two variables were expounded through content analysis while considering the hierarchy of the spiritual ranks, the position of Man in relation to these ranks, the high or low position of Man in resistance against committing sin as well as distinctions between man and the prophets.

Undoubtedly, the Holy Quran has been and is one of the effective factors in the formation, growth and development of some sciences and has also played a valuable role in Islamic philosophy. In philosophical cosmology, in addition to opening the horizons to the many issues mentioned in the Qur'an, it has also led to the reform and completion of some philosophical beliefs. This article seeks to prove the impact of the teachings of the Holy Quran on philosophical cosmology, for example the four cosmological issues of the beginning and creation of the world, the origin and step of the universe, substantive motion and consciousness And to study the consciousness of beings in a descriptive-analytical way and through this to compare the views of Muslim philosophers with the philosophical ideas of Greece. This research shows that in those issues that are rooted in Greek philosophy, not only are the cosmological views of Muslim philosophers not subject to Aristotelian ideas, but they are significantly closer to the Qur'anic teachings. Hence, the statement of Orientalists that Islamic philosophy is an imitation of Greek philosophy is untrue.

The purpose of this research is to investigate the philosophical foundations of education in the chapters of the Holy Quran. The present research method is analytical-descriptive, and using the method of content analysis, the philosophical foundations of education and training have been investigated in verses of the Holy Quran. The research community of the Holy Quran and the sample of the present research is only Qurans. Due to the sensitivity of the subject, all surahs and individual verses have been analyzed and investigated. The findings of the research show that the three bases of ontology, anthropology and epistemology have the highest frequency with , , cases respectively. Also, Surah Nazaat has the most frequency with items and Surah Ikhlas has the lowest frequency with items out of all three foundations of ontology, epistemology and ontology. In the discussion of ontology, Surah Naba with the frequency of has the most cases, and Surahs Kafroon and Ma'un have the least number of cases without the frequency of ontology. In the discussion of epistemology, Surah Balad has the highest frequency of , and Surahs Kausar, Kafurun, Nasr, Naba, Nas, Masad, Leil, Quraysh, Qadr, Fil, Falaq, Ghashiyyah, Asr, Adityat, Zuhi, Shams, Zelzaleh, Ala and Ikhlas. Without frequency, they have the least number of cases, and the last case, which is related to anthropology, according to the findings of the research, Surah Nazaat has the most frequency with cases, and Surahs of Ikhlas, Falaq, Takhar, and Fil have the least number of cases without frequency. According to the findings, it can be concluded that in the th part of the Holy Quran, the most emphasis is on the issues of ontology and anthropology, especially ontology, and epistemology is the least emphasized.

Among the letters, prepositions have a special place because they connect the verb and the noun in the sentence.Furthermore, understanding the relationship between the verb and the noun depends on the precise knowledge of prepositions and familiarity with their diverse nature and functions. Through the semantic analysis, the role of the movement schema of prepositions in the construction of abstract meanings is found.It also contributes to answer the crucial question of how the path schema of prepositions helps to clarify the meanings and expands them in the verses of the Qur'an. Apart from this, vowels are among the grammatical words and their importance in depicting and establishing semantic and structural relationships in the language of the Qur'an shows the importance of research in this linguistic category.

Method of Study:

 In the present study, the descriptive-analytical study method was used to explain the findings.

In semantic research, visual schemas are very important; Because they have an abstract structure and through them, you can bridge from concrete experiences to cognitive fields. Among Johnson's three visual schemas (Containment, Path and Force), the movement schema has the highest frequency. The results of the examination of the word of revelation, which is a total of 6236 verses, show that about 1311 cases of the mission of conceptualization were carried out through the movement schema, which had the highest frequency. Based on most of the analyzed verses, it can be said that the movement plan is a part of the super plan of "life as a journey":moral and religious life from the perspective of the Qur'an, as walking on the right path and leaving bad and immoral lif. The inner movement of man, which leads from the world of matter to the realm of meaning goal (Meet God) by referring to words such as "darkness", "light", "path,""road", "way", "be guided", "Ascension", "falling", "regression", "destiny", "heaven" and "hell" and the purposefulness of human life and the need to move towards the goal (meeting the Lord of the worlds) are stated. The expressions in the Qur'an that conceptualize the way of moving and the path are:"ascend", "raise" "fall down ","get down","wake up","hurry up","striving", "came ","come out ".It seems that among the main components of movement, i.e.: movement component, path, body,background and path component, i.e.:origin(starting point), length of the path and destination (end point). The components of the path and the destination are more frequent in the concept of creation of events in the Qur'an, and the vowel preposition (min, ilá, ‘an) have a high-frequency movement function. The prepositions ‘min’ and "‘an " are origin oriented and the prepositions " ilá " and " ḥattá " are destination oriented.The adverbial preposition ‘lam’ is of the type of process scheme and the adverbial letter ‘ḥattá’ is temporal and destination-oriented.

In terms of its nature, the preposition has several states and its final meaning is determined by the situation in which the letter is used. path schema as the most frequent schema used in the adverbs contained in the Holy Quran, help to create image schemas of abstract meanings. In other words, through semantic analysis, it is possible to reveal the role of path schema of prepositions in the construction of abstract meanings and new semantic layers.

Representing the identity capacity of the Qur'anic teaching of the ummah has been the most important purpose of this study.

This research is based on a descriptive-analytical method, and in terms of the achievement or result of the research is of the development-applied type and in terms of the purpose of the research is exploratory and in terms of the type of data used, it is a qualitative research.

One of the most important findings of this study is to prove the "extractive" abilities of the nation. In other words, this doctrine has the ability to create the necessary ideology to take advantage of the material and immaterial possibilities available in the Islamic world to achieve its goals and ideals - according to the desired priorities.

The results of analyzing and combining the collected data showed that "collective identity injection", "transformation of fragmented identities into integrated ", "simultaneous similarity and differentiation", "common symbolism" and "reduction in extreme identity seeking"  has been one of the important cases in the identifying functions of the Qur'anic teaching of the ummah in the Islamic world.

The infallibility of the divine prophets is one of the most important and major theological issues that the theologians of the two sects have proposed different theories regarding its nature, origin, principles, arguments and scope. Among these, the issue of the scope of the infallibility of the prophets from the perspective of the Holy Quran has been a fundamental and long-standing discussion that has been expressed through a number of theological schools, different opinions and views. In the meantime, Imami theologians have considered the realm of infallibility as maximum and other schools have mentioned different levels for it. Abu Mansour maturidi is one of the few Sunni theologians who is in agreement with the Imami Shiites and extends the scope of infallibility from considering, preserving, and communicating revelation; He considers the avoidance of sins and the attainment of obedience to be beyond, and considers it to be valid in the realm of forgetfulness and error. Although the supporters of the Maturidian school did not mention his view and chose another opinion, this view can be seen from his interpretive inferences. Using a descriptive-analytical method and using library sources, Abu Mansour Maturidi's views on the important contradictory verses of the infallibility of the prophets in the Holy Quran have been thoroughly investigated and Maturidi's justification for resolving this contradiction has been collected. The maximum realm proves the infallibility of the divine prophets from the point of view of Maturidi.

One of the main priorities in human life is mental health and how to achieve it. Many problems in life can cause discomfort and mental abnormalities and affect the mental health of people in life. Therefore, the aim of this study is to investigate the effect of listening to the Holy Quran on the mental health of families. To carry out this research, 40 people from the families of Bushehr, who were selected by random sampling, were placed in two experimental and control groups (20 people in each group). For both groups, a general health questionnaire was used in the pre-test and post-test stages. After the pre-test, the experimental group listened to the recitation of the verses of the Holy Quran in 20 (35) minutes sessions, while the control group was not exposed to the recitation of the verses of the Holy Quran. The data were analyzed and tested through the covariance method. The results of the research showed that listening to the recitation of the verses of the Holy Quran had a positive effect on the mental health of the families in the experimental group.

knowledge has levels such as inherent and active knowledge. Inherent knowledge is the knowledge of the supreme Truth to the possible existence in the order of the Supreme Necessary Existence, and the active knowledge is the divine knowledge of the possible existence in the order of its own existence. In transcendental philosophy, Inherent knowledge is the brief innate knowledge, while the detailed appearance of all the known is in the position of the essence and the inherent positive attribute, and the active knowledge is the detailed innate knowledge in the position of the action and the active positive attribute. This article explains the above-mentioned point of view in a descriptive-analytical way and deduces it from the verses of the Holy Qur'an and Islamic traditions, for example, the inherent knowledge is obtained from the name "Ahad" and "Samad" and the active knowledge of the verse "He is with you wherever you may be, and Allah watches what you do " (Hadid: 4).

There were some Qurans related to Safavid era in Darussaade in Istanbul, which was an Ottoman royal headquarters, and were collected from mosques and tombs in museums and libraries from the beginning of the 19th century A.D. These artworks, which are remarkable examples in Islamic bibliopegy art because of their magnificent illuminations and precious covering, also show an especial and important era because of their scripts and transcribing. These works, regardless of their transcribing style, are important examples of artistic masterpieces because of their illuminations and coverings that show the perfection of Islamic bibliopegy art in the 16th century. We know that Esfahan, Tabriz, Shiraz and Qazvin were prominent in Safavid bibliopegy. Among these cities, Shiraz was the most important one in the 16th century A.D. I want to introduce two Qurans which were brought to Istanbul as an order or a gift. These two holy Qurans from Safavid era have fine scripts, illuminations, covers and they are kept in Museum of Turkish and Islamic Arts in Istanbul. Ghataee and lac techniques have been performed proficiently on one of the covers. Mohamad al-Kateb and Ibn Qasem Daee Abdol Vahab al-Shirazi are the calligraphers. Both of the Qurans are transcribed in Yaghout al-Mostasami’s style which is still common in Iran. Ottoman History recorded in these Qurans are interesting, too. There is a note in one of the Qurans which is an endowment by Mehr Mah Soltan, Soltan Suleyman Qanouni’s daughter, to be kept and read in her mother’s tomb, Khoram Soltan. Another Quran was also dedicated to be kept in Aziz Mahmoud Khodaee’s mosque in Uskudar (Istanbul), according to its note, by a person named Fazlolah Ibn Mahmoud. There are horoscopes and prayers for finishing the Quran at the end of both Qurans which were common inn Safavid era.

Sekarzadeh Seyed Mohamad was one of the 18th famous calligraphers in Ottoman. He was born in Manisa. His father, Abdorahman Effendi, was a confectioner so Seyed Mohamad was known as “Shekarzadeh”. He was Yedikuleli Seyyid Abdullah Efendi’s student and got permission from him. He was famous especially for Thuluth and Naskh script. He died in 1753 A.D and his tomb is located next to Sheikh Hamdolah’s in Karacaahmet cemetery in Istanbul. There are still three Qurans transcribed by him in different museums. The first one is a Quran, No. 85, kept in Turkish and Islamic Arts in Istanbul. It was a copy of Quran by Hafiz Uthman and it was ordered by Sultan Salim the third. This one has 458 pages and has been finished in 1729 A.D. After finishing this Quran, the king has known Shekarzadeh’s tendency to visit Kaaba so let him go and ordered him to copy another Quran by Sheikh Hamdolah. So Shekarzadeh went to Medina and after staying there for a year and transcribing the mentioned Quran, came back to Istanbul. In that time, Sultan Mahmoud was at the beginning of his kingdom, so Shekarzadeh gave the Quran to him. It can be understood from the endowment and notes that this manuscript later was taken to prophet Mohamad’s shrine by Rateb Ismaeil, and today it is kept in Malek Abdolaziz’s library in Medina, No. 231. Later, Shekarzadeh transcribed a Quran because of Soltan Mohamad the first, in 1733 A.D. and today it is kept in Suleymaniye library (Yenicami 3). This Quran has 346 pages and it is the first Quran that published by Ottoman government officially in 1874 A.D. This manuscript was published perfectly by Turkish Classical Art Foundation in Istanbul in 2018. Shekarzadeh mentioned in colophon of this Quran that this was the third one he had transcribed and he wanted to do more. But there are only three manuscripts mentioned in resources. It can be possible that his other Qurans are in private collections. This article is about Shekarzadeh’s artworks, who is a famous Ottoman calligrapher, his place in the Quran transcribing and especially his Qurans’ features.

Nezamadin Shah Mahmoud who is famous as “Zarin Qalam” in art world, was born around 1479-1493 A.D. in Neyshabour. His first calligraphy teacher was his uncle, Abdi Neyshabouri. He continued his learning as Soltan Ali Mashhadi’s student and improved his calligraphy. He appeared his style after studying masters’ scripts like Mir Ali Heravi and Mohamad Khandan. Shah Ismaeil Safavi, who supports artists, supported Shah Mahmoud and ordered him to transcribe a Shahnameh for himself. Shah Mahmoud has lots of artworks and a Quran kept in Istanbul Topkapi palace museum’s library (Hırka-i Saâdet , No. 25) transcribed by Nasta’liq script is one of his most beautiful art. The size of this Nasta’liq Quran is 25.5x37 cm and has 361 pages. It is illuminated by Hasan al-Baghdadi’s workshop. This Quran was given to Sultan Morad the third by Shah Mohamad Bahador Khan ( Shah Mohamad Khoda Bandeh Safavi) as a gift. It can be said that this Quran, which is precious because of its bibliopegy like cover, illumination and binding, affected Ottoman art and gave it a direction. Shah Mahmoud and his students played big roles in transferring Nasta’liq script from Iran, which is Nasta’liq’s birthplace, to Ottoman. This Quran, which has been transcribed elegantly from beginning to the end, is one of the Islamic masterpieces because of its illuminations, headlines, finishing verses and signs of each part. The purpose of this article is to introduce the Quran by Shah Mahmoud Neyshabori I Nasta’liq script and study the Iranian and Ottoman’s differences.

Human reading of the teachings of the Holy Quran has a long history. In this regard, the author of the book Critique of the Qur'an, using the post-traditional human approach, sought to deny freedom of expression in the Qur'an. According to her point of view, by reading the lack of freedom of expression in the Holy Quran, she seeks to prove weakness and error in the Holy Quran. The purpose of this study is to critique the view of the author of the book Critique of the Qur'an in denying freedom of expression in the Holy Qur'an.

The present study is a descriptive-analytical method with a critical aspect based on library resources and discourse separation.

By being in the postmodern world and using liberal discourse based on human-centered theoretical foundations with the components of self-founded reason, individualism, law and relying on the Universal Declaration of Human Rights, Suha tried to deny freedom of expression in the Holy Quran.

Suha, by combining the discourses and not separating the components of the two post-traditional discourses and the discourse of Islam, in addition to the same understanding of the concept of freedom in discourses, has erred in a way that leads to his conclusion in the absence of freedom of expression in the Holy Quran.

Temporal point of view examines time in the narrative and the three ‎main aspects of order, duration and frequency are discussed in it, which ‎should be examined in the whole text and not in one sentence. This article ‎descriptively and analytically examines the temporal point of view in the ‎story of Abraham 7 as the ancestor of the monotheistic religions and Lot 7 ‎as his cousin and that the story is intertwined in the two holy books of the ‎Holy Quran and the Old Testament. The results show that the general ‎ideology that dominates both of these books has a direct effect on their ‎temporal point of view. The order in the story of the Old Testament is ‎more prominent than the Holy Quran and the time of recitation is more in ‎harmony with the time of narration in the Holy Quran than the Old ‎Testament. Also, the frequency is repetitive in the Holy Quran whereas in ‎the Old Testament it is often singular. These cases originate from the ‎ideology of the Quran, which is directional and educational, while the ‎Old Testament is historical, and tries to express it in general‏.‏

God’s relation to the world and its creatures has been a creative relationship, and He is agent and creator of possibility system. To explain how this activity is, popular theologians and philosophers have general disagreement over it. In the meantime, the other difference of opinion is seen too, that from one side we have philosophers’ views, and from the other side we face with some verses and traditions that show incompatibility; because contrary to the philosophers’ views that know God’s knowledge the only source of occurring action, in the Holy Quran sporadically, and in some traditions clearly have been regarded to this meaning that creating the creatures depends on passing steps and levels. The problem is that how can this multiplicity (if external) be compatible with rational principles manifesting special rank of God’s existence? In this writing we try to show that philosophical findings along with some religious teachings, eliminate this incompatibility.

Corona has been one of the most deadly and pervasive viruses in the world so far. It has left not only direct health effects, but also marginal effects on the field of ethics, including moral selfishness. Caring thinking means caring in the way of thinking. It is divided into value or praiseworthy thinking, emotional thinking, active thinking, normative thinking, and empathetic thinking. Another moral dilemma in the field of normative ethics is consequentialism, which considers an act or a moral rule to be more of a personal benefit to the people. In this research, the author’s purpose was to study and analyze these two types of thinking from the Quranic perspective while defining and expressing the principles and components of caring thinking and moral otherness. The results showed that differences in ontological and epistemological presuppositions make a difference in the way we look at otherness and caring thinking. Also, the components of those two thoughts, such as kindness and benevolence, kindness and love, and self-sacrifice, as well as the golden rule, cause a certain distance and closeness. For example, charity has otherworldly effects in addition to its worldly impacts in the Qur'anic view, while only worldly effects have been considered in Lippmann’s approach to otherness. The method used in this research was comparative analysis with the library method of data collection. The findings of this study indicated that there were similarities between some principles of ethical heterogeneity of thinking and some components of caring thinking. Some of their objective examples were emphasized in the Holy Quran. These principles included benevolence and charity, kindness, and self-sacrifice, along with the golden rule, which were close to the examples of the components of value thinking, active thinking, empathetic thinking, and normative thinking. However, in the context of the corona virus, the international community has tended towards moral selfishness, which has no place in the Iranian and Islamic culture and is not acceptable. As a result, it has caused many behavioral and cultural harms to the society. Therefore, to correct this behavior in the society and even at the global level, it is necessary to promote and teach other moral orientations and caring thinking based on religious and Islamic sources, especially the Holy Quran, which can be used as an educational plan, especially in the direction of ethical treatment of coronavirus.