درخت حوزه‌های تخصصی

Considering the fundamental role of the intellectual foundations of every theologian in his opinions and theological thoughts, this article aims to examine the epistemological and methodological foundations of two influential theologians in the history of Islamic theology belonging to the two major theological schools, the Shiites (Imamīyyah) and the Muʿtazilites. This research has been done through the descriptive-analytical method, using library resources.  By analyzing the works and ideas of two thinkers, the researchers concluded that both theologians regard the knowledge of God as the primary obligation for every intellectually mature human being. This knowledge is intellectual and even pre-religious in nature. Furthermore, practical reason demands that every individual recognize the true Creator of themselves and the world. Morally, they are also bound to express gratitude to their benefactor.. Reason is not only the foundation of all religious knowledge but one must also seek guidance from the illuminating light of reason in understanding religion, for which the Book and tradition are the most important sources. These two thinkers align in their rational and narrative approaches to understanding religion; however, they differ regarding the function of reason, the relationship between reason and transmitted knowledge (naql), and specific instances within tradition, all of which are examined in this article.

This study investigates whether complementary oppositions (COs) in the Glorious Qur’ān have been accurately translated from Arabic into English. The research is based on Halliday and Hasan's (1976) theory of lexical cohesion, focusing on lexical cohesive devices in three selected translations of COs in Surah Al-An'aam. COs are defined as paired semantic opposites, where the negation of one reinforces the meaning of the other. This qualitative study employs an analytical-documentary method to evaluate the translations. Translators often face challenges, particularly with collocations, as they strive to preserve both meaning and form. The selected theoretical framework by Halliday and Hasan (1976) examines lexical cohesive devices such as repetition, collocations, and sense relations. The primary objective is to assess the lexical coherence of the selected translations and analyze the lexical relationships between English CO equivalents, which function as key cohesive devices. The study uses Arabic CO examples from Seyyedi and Baghojary (2020) alongside their English translations by Arberry (1955), Pickthall (1930), and Qaraa'i (2005), sourced from the online Tanzil Qur’ān Navigator. Findings indicate that Arberry’s translation demonstrates the highest lexical coherence due to its alignment with the Qur’ānic style and frequent use of collocations and contrasting repetition.

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.