فصلنامه مشکوه
پیاپی 160 (پاییز 1402)

This study has investigated the contrast of the concepts related to happiness and sadness in the Qur'an with the aim of better understanding of God's purpose   from happiness and sadness, with an interpretive approach and using the logic of dual contrasts in structuralism. In 29 verses along with their practical context in happiness and sadness that have been examined in this research, four meaning categories are: happiness with a positive semantic component, sadness with a negative semantic component, happiness with a negative semantic component and sadness with a positive semantic component. At the surface structure, happiness and sadness have been used in the Qur'an with positive and negative meaning, or their conventional meaning. At this level, considering equal semantic networks, happiness and sadness appear in the original or common meaning. On the other hand, in deep structure, happiness with a negative semantic component and sadness with a positive semantic component have been used in the Qur'an. At this level as well, according to semantic equivalent networks, these two words have meaning in contrary to their common meaning. According to the results, absolute happiness and sadness as two positive and negative poles (complementary opposites) exist only in the hereafter. Happiness and sadness in the world are mixed with each other in graduated opposition. This is the reason why all types of happiness and sadness can be placed in equal groups of positive and negative.

This research purpose is to explain the Islam environmental principle’s role in the moral behavior towards the environment. In this article, the epistemic foundations of Islamic environmental ethics have been explained and analyzed in a descriptive-analytical method by referring to library sources. The findings show that epistemological foundations such as "belief in the existence of evolutionary intelligence, in responsibility in dealing with the environment and in the situational impact of our behavior with the environment in the worldly and hereafter life" have an effect on our moral performance. These principles lead to the proper perception of the environment and develops people's perception in improving their value view of the world (cognitive effect). With the development of this view, the people tendency in moral responsibility towards the environment are active and lead to the appropriate moral behavior towards the environment. Care, non-destruction of the environment, respect for animal rights, are among the results of this approach.

The relationship between jurisprudence and ethics is one of the important and influential issues in Islamic knowledge. Various views have been proposed regarding their relationship, which can be divided into three spectrums of unity, disharmony and interaction. In this article, one of the distinctions between the two, based on the Qur'an and tradition’s teachings, and for the benefit of union of jurisprudence and ethics, has been examined and criticized. The proposed distinction is a subject distinction, which means that the subject of jurisprudence is human behavior and the subject of ethics is the virtues. The method of discussion is the collection, classification and semantic analysis of narrative propositions. As a result, three arguments based on narration can be made on the lack of separation between behaviors and properties. The purpose of separation is to form two separate knowledges for properties and behaviors. These arguments include the unity of context in dealing with virtues and behaviors, the integration of topics related to behavior and virtues, and the greater importance of the human being than behavior.

In traditions, there have been various valuations for human actions and deeds in individual and social domains as well as in roles such as father, mother, child, husband and wife. The main question of the research is that when the value of family-oriented actions in traditions- for example, the value of being a good wife is equal to fight for God- lead to how many types can it be divided into and what effect does its use have on family consolidation? Based on the method of tradition content analysis and typology, at least ten types of valuing actions were identified. The results show that every individual and social righteous deed in the family has a special value and impact, which with the tradition typology, the value of actions and then belief and faith in the identified types of the family will be warm and everlasting.

Scientism is one of the consequences of the humanism school and relies on science as the only basis for the world knowledge. This intellectual basis has been ineffective in understanding some topics, especially metamaterial topics such as theology, and has caused misunderstandings. The author of "Qur'an Criticism" has created doubts in some verses based on this point of view. This research, after investigating the scientism and its origin, has provided three answers in accordance with some of the alleged doubts of "Qur'an Criticism" using a descriptive-analytical method 1. The conflict between some Quranic propositions and the findings of experimental sciences is only on the surface. 2. The findings of natural sciences about some Qur’anic propositions have not yet been concluded. 3. Some Qur’anic propositions are intra-religious type and empirical science has no reason to reject.

Providing examples and role models has played an essential role in the human's destiny and learning, and the Qur'an has used it with an artistic memorization. This research has introduced and categorized "the best and the worst" from the Qur'an point of view with a descriptive-analytical method and examined its influence on the Islamic lifestyle. The results indicate that the Qur'an has included examples of the best and the worst in various fields and dimensions, which can be divided into three types of belief, individual and social ethics. Humans' lifestyle can be improved by thinking about the positive and negative examples and the method of creating attraction and repulsion in the Qur'an.