Document Type : Original Article
Authors
1
Department of Jurisprudence and Quran, Shahida bint Al-Hadi Sadr Institute of Higher Education, Al-Mustafi (PBUH) Al-Alamiya Community, Qom, Iran.
2
Specialized Doctorate, Assistant Professor, Department of Educational Sciences, Imam Khomeini Educational and Research Institute, Qom
3
Tahereh Mahrouzadeh, Specialized Doctorate, Assistant Professor, Department of Jurisprudence and Quranic Studies, Shahida Bint al-Huda Higher Education Institute, Al-Mustafa International University, Qom, Iran: azizmousavi5@gmail.com
Abstract
In a narration from the Prophet Muhammad (Peace Be Upon Him), the completion of noble virtues, meaning ethical virtues, has been introduced as the goal of his mission. The elucidation and acquisition of ethical virtues are among the most important goals of Islam. Since virtues in Islam encompass all acquired qualities and inner and outer behaviors of humans that originate from their will, some virtues have multifaceted relationships and are foundational in the Islamic ethical framework. Therefore, in this research, using a descriptive-analytical method, we turned to the Quran as the primary and most comprehensive source of Islamic education and ethics to contemplate the merits and characteristics of virtues in its text. The Quran addresses various virtues in diverse forms and highlights their fundamental nature using different methods and foundational aspects. Consequently, after clarifying the necessary conditions and criteria for determining the distinguishing criteria of fundamental virtues from other virtues, criteria that can indicate the foundational nature of virtues were discovered and presented from the Quranic text. These criteria include: abundance of its mention, explicit and serious divine demand, prominent feature of Quranic patterns, possession of beneficial effects and consequences, being a goal for Quranic educational programs, emphasis on structure or content, extensive relationship and coexistence with other virtues, antagonistic relationship with vices, succession relationship with other fundamental virtues, and preference for ranking
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