An Interpretation of the Role of Fiṭra in the Epistemology and Realization of Moral Action Based on the Verse of Fiṭra (Qur’an 30:30)

علوم قرآن و حدیث

Article 2, Volume 57, Issue 1 - Serial Number 114, September 2025, Pages 43-69   

Document Type: Research Article

DOI: 10.22067/jquran.2025.86257.1652

Authors

Mohsen Javadi¹; Seyyed Hossein Azimidokht²; Kamal Sahraei³; Maliheh Ghaen Ebrahimabadi^{* 4}

¹Professor, Department of Moral Philosophy, Faculty of Theology, University of Qom, Qom, Iran

²Assistant Professor, Department of Islamic Philosophy, Faculty of Theology, Meybod University, Meybod, Iran

³Associate Professor, Department of Qur’an and Hadith Studies, Faculty of Theology, Meybod University, Meybod, Iran

⁴PhD Candidate in Qur’an and Hadith Studies, Faculty of Theology, Meybod University, Meybod, Iran

Abstract

Moral epistemology is a branch of meta-ethics that addresses certain philosophical issues preceding the discussion of the goodness or badness of moral propositions. Regarding fiṭra (innate disposition) and moral epistemology, it should be noted that fiṭra has long been a subject of discussion from various perspectives. In this context, fiṭra can be considered one of the most complex and significant tools of Qur’anic meta-ethical epistemology. Drawing on Qur’an 30:30, this study explores the epistemological role of fiṭra in Islamic meta-ethics. The authors distinguish between two types of innate moral knowledge based on this verse: innate epistemic knowledge and psychological innate knowledge. Through a detailed analysis of the verse and related Qur’anic passages, fiṭra is interpreted as the innate capacity to discern good from evil based on the situational context and epistemic data. The study also investigates how fiṭra can consistently function as a source of moral knowledge based on its stability in the Qur’an and despite the dynamic nature of human civilization. In fact, the manner in which moral data are organized in individuals can be explained without necessitating any change in fiṭra. The conclusion drawn is that the process of fiṭra’s operation remains constant in individuals; however, the meta-ethical epistemic outcomes of fiṭra improve over time. This observation is consistent with the stability of fiṭra alongside the advancement of civilization. The paper further explores the distinctive features of moral propositions rooted in fiṭra and its distinction from other faculties, particularly its opposition to hawā (carnal desire).

Keywords

Qur’an and meta-ethics; Qur’anic moral epistemology; Qur’an and ethics

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