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L’expansion des sociétés humaines et l’intensification de l’urbanisation ont entraîné des phénomènes tels que la dégradation et la pollution de l’environnement. Face à l’importance cruciale de ces enjeux pour la survie et le bien-être de l’humanité, cet article se propose d’examiner en profondeur la position de la charia à l’égard des transformations environnementales, en s’appuyant sur ses sources fondamentales que sont le Coran, la Sunna et la raison. L’étude analyse également les responsabilités liées aux dommages et à la destruction de l’environnement, en abordant une variété de thématiques à travers des questions et des principes juridiques généraux. Elle met en évidence l’attention particulière que la charia accorde aux problématiques environnementales, en établissant des règles et des obligations précises dans les domaines qui en relèvent. 

This article provides a critical analysis of Samuel Ross's perspective presented in his book, "Quranic Exegesis and the Turn to Scripture." Ross examines the interaction of Muslim exegetes with the Bible, aiming to elucidate the reasons for its neglect in pre-modern interpretations and its increasing use in modern ones. He argues that despite the existence of old Arabic translations of the Bible, Muslim exegetes rarely referenced it until the late nineteenth century. However, after this period, influenced by factors such as British and French colonialism, the arrival of Christian missionaries, and the publication of Arabic Bible versions, exegetes in the Islamic world began to extensively utilize this text in their interpretations. This article critiques Ross's methodology and examines his historical and theoretical foundations, analyzing the challenges to his hypothesis of initial Muslim unfamiliarity with the Bible and his simplification in analyzing interpretive developments. The findings reveal that despite Ross's innovation in studying intertextual relationships, his source-critical and historical limitations hinder a complete understanding of the complexities of Muslim engagement with the Bible. This research, focusing on critiquing Ross's viewpoint and analyzing its methodological and historical limitations, aims to clarify the weaknesses and challenges of his hypotheses regarding the interaction between Quranic exegesis and the Bible.

Exploring Qur’anic keywords through an educational lens presents a fruitful approach for uncovering the foundational principles of Islamic pedagogy. Among these, the term al-adhā (harassment)—frequently occurring and semantically rich—holds particular significance for moral education. By examining the contexts in which al-adhā appears and analyzing the associated discursive patterns, one can gain insight into Qur’anic conceptions of harassment and their ethical implications. This study seeks to engage the word al-adhā from a pedagogical perspective to extract actionable principles for moral education. Due to the multidimensional scope of the inquiry, a hybrid research methodology was employed: a descriptive-phenomenological reading of relevant verses, followed by grounded theory coding (open, axial, and selective) using MAXQDA software, and culminating in an inductive qualitative content analysis of the educational implications. The findings demonstrate that the Qur’anic conceptual model of al-adhā can be organized into five thematic categories: types of harassment, responses to harassment, consequences of harassment, the interplay between harm and facilitation, and the notion of constructive suffering ( al-adhā in a positive sense). From this conceptual structure, five core principles and approaches for moral education are derived: the approach of recognizing the importance of language as a moral force in ethical education; a motivational approach toward hardship; adopting the perspective of others; a focus on the layered outcomes of behavior; a facilitative approach in moral education, especially in contexts where harm might hinder spiritual growth.

The Qur’an is the most fundamental and authentic source of the Islamic law ( sharīʿah ) and the primary reference for attaining the principles of Islam among all Muslims. Throughout the history of Islamic civilization, scholars have derived answers to many of their religious questions on diverse issues from the noble verses of the Qur’an. Within this framework, the Qur’anic verses have also served as the primary fountainhead of fiqh (Islamic jurisprudence), guiding the practical lives of devout Muslims. Nevertheless, it appears that certain opinions expressed in the corpus of fiqh literature are not fully aligned with the recommendations and guidance offered in the Qur’an. One such area of tension concerns the Qur’an’s proposed model for dealing with those who show disrespect toward religious sanctities, which seems to be inconsistent with the prevailing jurisprudential approach. In view of the importance of this issue, the present study adopts a problem-oriented approach and employs a descriptive-analytical method. It first elucidates the manner in which the Qur’an addresses this phenomenon and then, based on the Qur’anic model, critically evaluates the Shia jurisprudential opinions in light of these teachings. The findings indicate that the current jurisprudential approach is not capable of withstanding the unequivocal principles ( muḥkamāt ) of the Qur’an or the practical conduct ( sīrah ʿamalīyyah ) of the Prophet and Shia Imams. At the very least, this approach destabilizes the basis of the prevailing  jurisprudential ruling and suggests the adoption of a perspective that maximizes the protection of human life and does not permit coercive measures except on the basis of definitive evidence.