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This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with Islamic traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional “Islamic sciences” is provided. It will be suggested that an Islamic Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several Islamic sciences, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional Islamic sciences, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and Islamic approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-Islamic traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue.

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 translation of the Holy Quran as a heavenly book is of great importance and among the two general approaches of translation, i.e. destination-oriented and origin-oriented translation, each of which has its own characteristics; Source-oriented translation is the best type of translation for its life-giving concepts to be transferred to the target language with minimal changes. Berman points to thirteen factors of deviation of the translation from the original text In this essay among the thirteen factors of text distortion, three components of clarification, quantitative enrichment and qualitative enrichment in the translation of Makarem and Ansarian in Surah Al-Naba have been studied. <br /><br />In this article, an attempt is made to examine and analyze its texts by using the descriptive-analytical method based on the comparison of the target text with the source text and to answer these questions: Are there three clear factors Is there quantitative and qualitative enrichment of Berman's theory in the translations? If there is, to what extent? And which one's role is greater? The findings of the research indicate that among the three investigated components the largest number is the clarification component, which shows the desire to explain in the eyes of the two translators. Some unique illustrations and similes of the verses in the source text have not been equated well in the target text, and therefore, according to Berman's theory, the translation has been distorted, clarified and de-enriched in some places.