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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.

Aristotle and Mulla Sadra have similar approaches to acquiring moral virtues. The three main ethical approaches are virtue ethics, deontology, and consequentialism. Mulla Sadra, while accepting Aristotelian virtue-centeredness and moderation as the manifestation of true virtue, completes it and reveals the nature of true virtue. True virtue is of the genus of knowledge and belongs to the highest part of human identity, namely, the theoretical intellect. Moderation in practical reason provides the necessary ground for attaining the true virtue of theoretical wisdom. The final flourishing of the theoretical intellect is achieved by knowing the highest stage of unity. Both thinkers emphasize the acquisition of all moral virtues and the completion of all dimensions of human identity. Mulla Sadra considers all virtues, even moderation, to be preliminary, viewing true virtue as the theoretical intellect's knowledge of the high stage of unity. The teacher of philosophers (Aristotle), however, while also focusing on theoretical wisdom, considers all virtues related to human perfections as true virtues and does not accept the deprivation of any of them. In this paper, the author aims to integrate Aristotle's holistic approach with Mulla Sadra's monism using an analytical method and to explain this process in order to provide a more complete depiction of ethical virtue-centeredness. The data collection method for this paper is library-based, and the research method is descriptive-analytical, which are methods of qualitative research.

The present study aimed to investigate the translation strategies used in the English renditions of the end-of-the-world saviourship verses of the Holy Qur’ān, from the perspective of the translators' religious backgrounds. For this purpose, the English translations by three translators, Muslim, Christian, and Jewish (namely, Saffarzadeh (2001), Arberry (1957), and Dawood (1956), respectively), on the topic of saviourship in the Holy Qur’ān were collected and examined. To identify the translation strategy or strategies and to support the analysis of the translations and the ideologies underlying them, Newmark’s (1988) translation strategies, as well as a revised model of Larson’s (1998) TQA proposed by Rahimi (2004) (including accuracy, clarity, and naturalness), were employed as theoretical frameworks. Additionally, two Qur’ānic exegeses by Gulam Malik Farid and Tafsir al-Mizan by Allameh Tabataba’I, alongside selected authentic traditions or Hadiths, were consulted to provide a deeper understanding of the Qur’ānic interpretations. The results of the study indicated that ideological factors played a significant role in the choice of translation procedures, the translator’s intentions, and the academic and exegetical references used in each translation. More specifically, the Muslim translator tended toward a more meaning-oriented approach, placing greater emphasis on conveying meaning than the Jewish and Christian translators. Saffarzadeh also made more deliberate efforts to avoid manipulation and distortion compared to the other two translators.