چکیده مبسوط

(Extended Abstract)

 1)      Introduction

The relationship between “ought” and “is” has long been one of the most challenging issues in moral philosophy and ethics. The central question concerns whether normative propositions (“ought” and “ought not”) can logically be derived from descriptive propositions (“is” and “is not”), and vice versa. This debate becomes even more significant within the framework of Qur’anic studies, particularly in relation to the formation of Qur’an-based human sciences. The Holy Qur’an contains both descriptive statements that explain realities of existence and normative commands that guide human behavior. Therefore, the possibility of a logical relationship between these two dimensions has profound implications for methodology, epistemology, and theory construction in Islamic human sciences.

Qur’an-based human sciences refer to disciplines whose foundations, assumptions, theories, or explanatory models are derived from the Qur’an through valid interpretive methods. Such sciences do not merely seek compatibility with religion; rather, they attempt to formulate human knowledge on the basis of Qur’anic revelation. Accordingly, the present study investigates whether the logical connection between Qur’anic “oughts” and “is-es” can serve as a foundational principle for enriching and perfecting these sciences.

The importance of this issue lies in the fact that acceptance or rejection of this relationship directly affects the scope of Qur’anic inquiry. If a logical connection exists, then descriptive verses can contribute to normative theories and normative verses can reveal ontological and anthropological realities. Consequently, a much broader range of Qur’anic verses becomes available for scientific theorization in fields such as sociology, psychology, economics, education, politics, and ethics.

2)      Methodology

This research employs a descriptive-analytical method based on library research and textual analysis. The study first examines the conceptual and philosophical dimensions of the “ought–is” problem in Islamic philosophy, moral philosophy, theology, and principles of Islamic jurisprudence (uṣūl al-fiqh). Subsequently, Qur’anic verses related to normative and descriptive propositions are analyzed in order to identify the forms and mechanisms of their logical interrelationship.

The research also investigates the views of Muslim scholars concerning the dependence of divine commands on real interests (maṣlaḥa) and harms (mafsada), including discussions among theologians, philosophers, and jurists regarding the objectivity of moral values and the rationality of divine legislation. Particular attention is given to the principle that divine commands are generally grounded in real benefits and harms, except in certain cases where the primary purpose is testing obedience and cultivating submission.

Furthermore, the study analyzes practical methods for deriving descriptive propositions from normative verses and deriving normative principles from descriptive verses. Through thematic examination of Qur’anic examples from anthropology, sociology, economics, politics, psychology, and education, the article demonstrates how normative and descriptive dimensions interact in the Qur’anic discourse.

3)      Discussion & Results

The findings indicate that the Holy Qur’an establishes a meaningful and logical relationship between “ought” and “is.” This relationship appears in several forms, including conceptual, existential, functional, and logical connections; however, the study focuses primarily on the logical dimension. The Qur’an repeatedly derives normative obligations from ontological realities and, conversely, reveals descriptive truths through normative commands.

One of the principal findings is that many Qur’anic commands and prohibitions are grounded in real human characteristics, social realities, and objective consequences. For example, prohibitions against extravagance imply that human beings possess tendencies toward excessive consumption, while commands regarding consultation indicate humanity’s natural social need for participation. Similarly, verses condemning usury reveal underlying economic harms and structural corruption.

The study demonstrates that normative Qur’anic statements can be used to infer descriptive anthropological and sociological realities. For instance, the verse “Do not spy on one another” implies a human tendency toward intrusion into others’ privacy, while “Do not walk upon the earth arrogantly” reflects a human inclination toward pride and arrogance. Likewise, descriptive verses may yield normative conclusions; the Qur’anic description of human weakness, greed, or impatience logically necessitates educational, ethical, and social mechanisms for self-control and moral discipline.

Another major finding concerns the role of divine legislation and the theory of maṣlaḥa and mafsada. The study concludes that most divine rulings are based upon real benefits and harms existing in the objects of commands and prohibitions. Qur’anic verses concerning justice, goodness, corruption, obscenity, and oppression clearly imply objective moral realities. At the same time, some rulings are legislated primarily for testing obedience and strengthening servitude, such as the change of qibla. Thus, the research proposes a reconciliatory approach: while most divine commands are grounded in real external interests and harms, some are intended to cultivate submission and spiritual discipline.

The article further argues that this logical relationship constitutes an epistemological foundation for Qur’an-based human sciences. Acceptance of this principle expands the researcher’s ability to collect relevant Qur’anic verses during exploratory study. A scholar who recognizes the relationship between normative and descriptive verses will employ both categories in the construction of human sciences. This process leads to richer, more comprehensive, and more valid scientific theorization.

The study formulates an important methodological rule: “The necessity of employing normative and prescriptive Qur’anic propositions in investigating realities, and employing descriptive propositions in deriving normative principles.” This rule significantly broadens the scope of Qur’anic evidence available for human sciences and enhances theoretical completeness.

Examples from economics, education, politics, and ethics further confirm this conclusion. Verses concerning prayer, justice, social solidarity, family relations, and economic conduct not only prescribe behavior but also disclose fundamental truths regarding human nature, society, and collective life. Thus, Qur’anic discourse integrates ontology and normativity into a unified epistemic structure.

4)      Conclusion

The study concludes that a logical relationship between “ought” and “is” exists within the Holy Qur’an and serves as a foundational principle for Qur’an-based human sciences. Recognition of this relationship enables researchers to utilize a wider range of Qur’anic verses and consequently enriches the comprehensiveness, validity, and explanatory power of Islamic human sciences.

The findings demonstrate that divine commands are generally rooted in real benefits and harms, while some rulings aim primarily at cultivating obedience and spiritual discipline. The Qur’an consistently derives normative obligations from ontological realities and reveals descriptive truths through normative discourse.

Moreover, the research establishes that the integration of normative and descriptive propositions provides a methodological framework for developing Qur’an-based theories in anthropology, sociology, psychology, economics, politics, and education. The proposed methodological rule — namely the reciprocal use of normative and descriptive verses — enables broader Qur’anic theorization and contributes to the enrichment and perfection of Qur’an-based human sciences.

Ultimately, the article argues that separating “ought” from “is” in Qur’anic studies leads to incomplete and impoverished interpretations, whereas recognizing their logical interrelationship opens new horizons for Islamic epistemology and the reconstruction of human sciences on a Qur’anic foundation.