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As I delve into Imām Riḍā’s civilizational thought, exploring the concept of justice and its implications, I find myself drawn to the parallels between his teachings and those of Jesus Christ. Imām Riḍā’s legacy of justice for everyone and injustice for no one resonates deeply with the core teachings of Christianity, particularly as embodied in the life and ministry of Jesus Christ. Both figures exemplify a profound commitment to mercy, compassion, and the pursuit of righteousness. One striking aspect of Imām Riḍā’s teachings is his emphasis on mercy for all believers, a principle that finds resonance in Jesus’ teachings on love and forgiveness. The example set by Imām Riḍā in praying for the prosperity of all believers reflects Jesus’ call to love one another and to pray even for our enemies. Moreover, Imām Riḍā’s respect for all individuals, regardless of their social status or background, mirrors Jesus’ interactions with people from all walks of life. Both figures demonstrate a deep reverence for the inherent dignity of every human being, challenging us to overcome prejudice and embrace the inherent worth of all individuals. The theme of caring for the needy is another point of convergence between Imām Riḍā and Jesus. Imām Riḍā’s choice to stay with the destitute during his travels and Jesus’ teachings on caring for the poor highlight the shared imperative to uplift the marginalized and alleviate suffering in our communities. Furthermore, both Imām Riḍā and Jesus exemplify affability toward others, emphasizing the importance of kindness, humility, and compassion in our interactions with one another. Their teachings remind us of the transformative power of love and the profound impact of acts of kindness on individuals and communities. Imām Riḍā’s emphasis on forgiving the faults of others echoes Jesus’ teachings on forgiveness and reconciliation. Both figures challenge us to overcome resentment and bitterness, extending grace and mercy to those who have wronged us. Additionally, Imām Riḍā and Jesus share a commitment to humane treatment of all people, regardless of their faith or ethnicity. Their teachings emphasize the importance of respecting human rights and promoting justice and equality for all members of society. Imām Riḍā’s civilizational thought offers valuable insights into the shared values that unite humanity across religious divides. As Christians and Muslims, we have much to learn from one another’s traditions, and through dialogue and cooperation, we can work together to build a more just, compassionate, and inclusive world.

Thie present study aims to examine the concepts of contentment ( Riḍā ) and submission ( Taslīm ) within the religious traditions of Judaism, Christianity, and Islam. Employing an aesthetic-theological approach, it seeks to elucidate the role of these concepts in human spiritual experience. The research focuses on the analysis of sacred texts, commentaries, and relevant intellectual sources from these three religions, demonstrating that contentment and submission possess not only ethical and devotional dimensions but also shape an aesthetic and theological experience within human relationships with God and the world. The article explicates the commonalities and differences in the perspectives of these three religious traditions regarding contentment and submission, showing that an aesthetic understanding of these concepts can provide a deeper and more comprehensive comprehension of spiritual experience. The study's findings can provide a theoretical foundation for future interdisciplinary research in the field of aesthetic theology and demonstrate the intimate and reciprocal relationship between beauty and spiritual experience in the Abrahamic religions.

The stories of the Prophets ( Qaṣaṣ al-Anbīyāʼ ) in the Qur'an and the Old Testament (OT), while seemingly narrating shared figures, reflect two distinct conceptual frameworks at the level of structure, function, and message. This article employs a comparative approach to examine the fundamental differences between these two texts in narrating the Prophets' stories. It demonstrates that the Qur'an presents these narratives as a tool for individual spiritual development, social reform, and the realization of Divine Laws (Sunan Ilahi) in history. In contrast, these stories in the OT are predominantly ethnocentric, historical, and confined to the fate of the Israelites. In the Qur'an, the Prophets are universal models for combating oppression, inviting to Monotheism, and establishing a Monotheistic Nation; whereas in the OT, they often function as tribal leaders or local advisors. These differences have profound implications in the educational, theological, and civilizational spheres, such that the Qur'anic stories have served as a civilizational and epistemic pillar of the Islamic world, shaping the Ummah system and its universal values. Conversely, the OT's perspective on these stories largely serves to establish ethnic and territorial identity. The present article uses a descriptive-analytical method, analyzing the content of the Holy Qur'an and the Old Testament, to investigate this distinction and its functions across social, historical, and doctrinal dimensions. In the Qur’an, prophets are introduced as universal exemplars—leaders in the struggle against injustice, advocates of monotheism, and architects of a unified, God-conscious community. In the Hebrew Bible, however, prophets typically function as tribal leaders or local moral reformers. These divergent portrayals carry far-reaching implications in theological, educational, and civilizational domains. Qur’anic prophetic narratives, as a foundational epistemic and civilizational component of Islamic thought, have played a pivotal role in shaping the vision of a global ummah and its ethical values. In contrast, the Hebrew Bible’s rendering of prophetic stories serves predominantly to affirm national and territorial identity. This article employs a descriptive-analytical method, using content analysis of the Qur’an and the Hebrew Bible, to investigate this structural and functional divergence and its ramifications in the social, historical, and doctrinal dimensions.

The present study aims to examine the ethical and jurisprudential aspects of animal rights in the context of war according to Islamic and Christian doctrines. This topic holds a significant ethical and legal position within traditions, reflecting different historical and cultural backgrounds as well as varied approaches to the issue. The primary research question is to analyze and critically compare Islamic and Christian perspectives on respecting animal rights during armed conflict, while also examining the related intellectual developments. The study aims to delineate the theoretical and practical frameworks of both religions in this field and to extract their points of convergence and divergence. The research methodology is based on a content analysis of sacred texts, jurisprudential and theological literature, and a descriptive-analytical review of the viewpoints of prominent thinkers from both religious schools. The findings indicate that within Islam, the killing and abuse of animals during war are strictly limited and only permitted in cases of necessity, with adherence to ethical principles. These teachings have demonstrated remarkable stability and continuity from the inception of Islam to the present. In contrast, Christian teachings have historically legitimized and, at times, mandated the killing of animals during wartime. Until the late twentieth century, the dominant Christian stance was not strongly protective of animal rights. However, contemporary philosophical and cultural transformations within Christianity have led to a fundamental reassessment and orientation towards the preservation and protection of animal rights in armed conflict. This study demonstrates that while Islam maintains a consistent theoretical and practical position, Christianity has undergone a significant historical evolution in its attitude towards animal rights during wartime.

The story of Joseph and Zulaikha is one of the most frequent stories in Muslim culture, and to a lesser extent, among Jews and Christians. This article uses a comparative analysis method, first presenting the story as narrated in the Old Testament, then examining the additions and embellishments made by Jews. Following that, it reviews the Quranic narrative and subsequent retellings by authors of the Qaṣaṣ al-Quran (Stories of the Quran) and some commentators. The two narratives, specifically the Torah and Quranic versions, and more broadly, the Jewish and Islamic ones, are then briefly compared. Next, the representation of Zulaikha's character and her adventures with Joseph in Jewish-Christian and Muslim art are analyzed comparatively using an iconological approach. In the works of Western painters, the focus is primarily on Joseph's rejection of Zulaikha's advances, and the inspiration from the Torah narrative is clearly evident. In Muslim miniatures, two events, Joseph's escape from Zulaikha and Zulaikha's banquet to change the judgment of the Egyptian women, have received more attention than other events. Although other events, such as the reunion of Joseph and Zulaikha, have also been a focus for some Islamic artists, these events are inspired by the poems of Persian poets, especially Jami. In the works of Western painters, mainly, the part related to the rejection of the request of illegitimate relationship by Yusuf is taken into consideration and the inspiration of the Torah narrative is clearly evident. Among the works of Muslim artists, the two themes of Yusuf's escape from Zuleikha and the establishment of the famous Zuleikha party to change the judgment of Egyptian women have received more attention than other events.