By Khosrow Bagheri Noaparast

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27 If we take ‘ignorance’ here to mean the lack of knowledge, we will encounter the difficulty of why forgiveness and mercy of God is mentioned in this verse, when an action done due to lack of knowledge could not be taken to be a sin to require forgiveness. However, if we take ‘ignorance’ to mean an action without reflection which is done, say, hastily, then the necessity of repentance after that and acting aright, as well as the requirement of forgiveness will be clear. It is worth mentioning that the Qur’an uses straightforwardly the negation of knowing, rather than ‘ignorance’, as a contrast to knowing and 54 knowledge.

Firstly, knowing God, as He has introduced Himself in the Qur’an, involves rationality. In other words, in order to know God as, to say the least, the unique Lord of the world (Ikhlas; 1), or that there will be a day (The Other Day) in which God will be the Lord and will evaluate humans’ actions throughout their lives (Fathah: 3), one needs to understand the reasons God has given for each of the cases in the Qur’an and, thereby, to be persuaded internally without external coercion or indoctrination.

Falsification and the methodology of scientific research programmes. In I. Lakatos and A. ), Criticism and the Growth of Knowledge. Cambridge University Press. Mackenzie, J. (1985). Evers & Walker and forms of knowledge. Journal of Philosophy of Education, 19,2. Mackenzie, J. (1998). David Carr on religious knowledge and spiritual education. Journal of Philosophy of Education, 32, 3, 409-427. Passmore, J. (1968). A Hundred Years of Philosophy. Penguin Books. Peters, R. S. (1966). Ethics and Education.

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