درخت حوزه‌های تخصصی

In the field of futurology research in the revelatory texts, various research works have been done in academic centers. What has been paid less attention in these researches is dealing with the presuppositions that should be taken into consideration. The futurological understanding of the revelatory text, as its name suggests, is based on the three pillars of the quiddity of understanding, the quiddity of future, and the quiddity of the revelatory text. In other words, depending on what understanding and perception we have of the phenomenon of understanding itself, what perception and imagination we have of the future, and how we consider the revelatory text as a text and what we should expect from it, makes our futurological understanding different. In this regard, in the first part of the article, an attempt is made to address the point that the researches that have been carried out in the futurological field are based on what perception and expectation of the Holy Qur'an and how this perception and expectation can be used in futurological studies. In the next section, we are focused on the concept of the future and how the understanding of the future that emerges in different paradigms affects the futurological understanding of the revelatory text. In the next section, we are focused on the concept of the future and how the understanding of the future that emerges in different paradigms affects the futurist's understanding of the revelatory text. This study shows that the concept of the future has been moving from something objective, rigid and external to something subjective and rooted in people's beliefs today.

The most holy nature of God is described in the Holy Qur'an with many attributes of glory and beauty, all of which indicate the exaltation of God's dignity and His purity from the attributes of imperfection and deficiency. Some of these attributes are also found in the text of the today text of Torah. Believing in the heavenly nature of the Jewish religion, there should not be any difference regarding the mention of divine names and attributes in these religions. This research, which is aimed at the comparative study of the attribute of divine knowledge in the Holy Qur’an and Torah (Old Testament) and the descriptive-analytical method based on library and documentary information, tries to explain the common and different theological points of Islam and Judaism to present the attributes that refer to divine knowledge in these two great Abrahamic religions. Findings show that although the principle of monotheism is common between Islam and Judaism, its difference in Islam is the negation of human attributes from the divine essence. Unlike the Qur'an, which considers the knowledge of God Almighty as unlimited, the Torah deals with the divine knowledge as Human science accompanied by limitations, with the feature of regret arising from the deficiency in knowledge and.... Also, in the Torah, the oral traditions of the Jews, many of these attributes are mentioned with other words.

This study explores the emotional landscape of the Qur’an through the lens of Plutchik's psychological model of emotions, which categorizes emotions into eight primary types: joy, sadness, trust, anticipation, surprise, disgust, anger, and fear. It identifies how various types of emotions are represented and utilized in different contexts. By applying a comparative and interdisciplinary approach, the study demonstrates the Qur’an’s unique perspective on emotions, offering insights into its approach to emotional expression, regulation, and guidance. The analysis reveals that while Plutchik’s primary emotions are present in the Qur’an, their subcategories differ significantly, reflecting the Qur’an’s divine origin and guidance-oriented objectives. The findings highlight the Qur’an's distinctive emotional framework, which not only confirms but also extends beyond human-centered psychological models, reflecting its divine purpose and focus on holistic human development.