Bible

Bu məqalədə, İbrahimi dinlərdə; yəni yəhudilik, məsihilik və islamda Pryğəmbərlik haqda olan fikirlər sizlər üçün açıqlanacaq və sonda müqayisə olacaq.

Bu məqalədə İbrahimi dinlərdə; yəni yəhudilik, məsihilik və islamda Allah-taalanın həqiqəti haqda olan fikirlər sizlər üçün açıqlanacaq və sonda müqayisə olacaq.

This article contains research about the commonalities between the character of Mary or Marian in the Bible and the Quran. In hopes of bringing the two major religions and their followers closer though knowledge and understanding rather than typical stereotypes and a lack of understanding spreading pious individuals further away from one another. In hopes to create a spark in research and education of religion. Mary is contemplated through the Bible and Quran based on the similarities in her characteristic traits such as piety and virginity, and the symbol of her veil which is an obligation put on believing women from their Creator.

The story of the “fall” in Judo-Christian tradition, particularly the Bible , has functioned as a model for many narratives written by Christian poets such as John Milton. Since the Bible has been written by numerous writers and accumulated through centuries, it is obviously not the word of God, but man’s reproduction of it. The story of man’s fall and original sin, therefore, has been narrated from a human perspective, not a divine viewpoint. Thus, the biblical account of Adam and Eve’s fall carries the ideological strains bearing on anthropocentric knowledge and culture. In other words, this narrative bears prejudicial aspects which are transferred to later historical phases, and crystallized particularly in poetic traditions and narratives like Paradise Lost . Although Milton’s poem reproduces the biblical version of the fall by stylizing and modifying it for reasons pertaining to the socio-political context in which it was composed, still the work is informed with the biblical view of the fall. Compared to the fall narrative in the Bible and Paradise Lost , the Quran ’s narrative is not only exempt from any ideological or prejudicial burden, but also renders the event in egalitarian and unbiased terms. Therefore, this essay will explore how Judo-Christian tradition diverges from the divine narrative of the fall by paralleling this tradition to the Islamic one in the Quran as the ultimate and undistorted book of God. Furthermore, the research seeks to show that the semantic divergences in the biblical and Miltonic narratives of the fall signal the essential differences between direct revelation (in the Quran ), modified revelation (in the Bible ) and poetic manipulation of revelation (in Paradise Lost ). As for methodology, Bonn and Paris schools of semantics will be employed to carry out the investigation. This study is significant for it can help both teachers and students to differentiate between Judo-Christian and Islamic traditions while reading Paradise Lost .

The story of the Original Sin that is Adam and Eve and their sin of eating from the Forbidden Fruit is mentioned in the Bible as well as the Quran. . Although there are some similarities in the narration of this event in these holy books, there are some nuances in some significant points. One of the significant differences is the consequences of Adam's Original Sin in eating the Forbidden Fruit. Traditional narratives of the Bible emphasize human death as one of these consequences. This belief has been considered one of Christian theology's fundamental assumptions. However, there is no narrative in the Quran. This paper discusses that human physical death is not necessarily the result of Adam's Sin, as narrated in Torah. Instead, the spiritual death that is considered a result of human sin is the consequence of Adam's Original Sin, like other human sins. Despite some Christian interpretations that completely changed the story, this study shows that the Torah's statement is entirely interpretable and reasonable. In this respect, the Quran has never mentioned anything about Adam and his progeny's physical and spiritual death. Instead, the Quran states that merciful God forgave his fault in eating the Forbidden Fruit, and God will never punish people for the sins of others; thus, sin is not hereditary.

Next to Islam, Jewish jurisprudence is the most extensive jurisprudence among all divine laws. "The Bible" is the most important written source and "Minhāj" is considered one of the most useful non-written sources in Jewish law. The important question of the upcoming article is that according to the special nature of Minhāj and the experiences gained from human life in different times and places, ‘Can the current realm of the authority of Minhāj in Judaism be reconciled with the realities in societies and the defined position of the Bible among the sources of Jewish law and the principle of Torah rule?’ The present study aims to identify the roots of some problems and behavioral chaos attributed to religion and to provide the necessary suggestion for method reform. The following article investigates the nature of Jewish jurisprudence and religious sources in Judaism with a descriptive-analytical method, and after studying and analyzing the position of the Bible and Minhāj and its various dimensions, it comes to the conclusion that considering the basic position of the holy book and the Torah in Judaism as the main sources of Sharia and the source of revelation, as well as the disturbing results of accepting the independent source of Minhāj throughout history, must be seriously reflected in the current territory of Minhāj.

Sexual desire is a powerful force that, if expressed incorrectly, can cause indescribable harm to individuals. Conversely, responding to this desire and, more importantly, achieving balance in responses can lead to significant individual and social effects. Since the heavenly scriptures of Abrahamic religions have never disregarded sexual pleasure, ensuring that sexual satisfaction does not become a means of societal deviation, the present study aims to explore what teachings these scriptures offer to preserve the sexual instinct. By comparing the three texts—the Quran, the Old Testament, and the New Testament—through a descriptive and analytical approach using library resources, we have concluded that all three texts recognize the family as the proper context for the correct fulfillment of this instinct and provide programs for this purpose. In this regard, the Quran establishes specific laws within the confines of marriage that prevent marriage from posing a threat to the sexual instinct. This is contrary to what is observed in the two Testaments, particularly in the New Testament. Both the Quran and the Bible discuss the preservation and purity of the sexual instinct, but the purity emphasized in Islam differs from that in the Testaments (especially the New Testament). The Quran guides towards proper fulfillment, while another view seeks to suppress this instinct.

One of the most important documents that Orientalists use to doubt the authenticity of the Quran and the prophethood of the Prophet Muhammad (PBUH), as well as to claim that the Quran has borrowed from the two Testaments, is the similarity in the content of the stories of the prophets in the Quran with those in the Testaments. This research employs an analytical-comparative method and draws on both intra-religious (including the Quran, interpretations, dictionaries, etc.) and extra-religious references (the two Testaments, opinions of Orientalists, and historical data) to analyze and evaluate the perspectives of Orientalists around three main axes: the "origins and sources of the stories," the "way the Prophet (PBUH) accessed these sources," and the "changes to the stories during transmission." According to the findings of the study, the predominance of a historical approach to religions and the lack of attention to the unity of the divine source of monotheistic religions, as well as the Orientalists' perspective on the concept of revelation, which they perceive as a personal experience, are the most significant factors influencing the claim that the stories in the Quran were adapted from the Testaments. The results of the research indicate that the familiarity of Orientalists with the Arabic language is accompanied by deficiencies that have affected their investigations; their information is derived from Arabic sources that are sometimes partial and incomplete. Additionally, the animosity and hostile motivations of the researchers have also played a role in this regard.

Among ethical-centered religions, the two popular faiths of Islam and Christianity focus on important ethical propositions to nurture and morally educate the adherents of their respective religions. In this context, a significant ethical teaching such as forbearance plays a crucial role in impacting the personal lives of the believers of both religions as well as their social relationships. The present study, which is developed through exploring and extracting all relevant keywords and propositions related to the teaching of forbearance from the esteemed texts of Islam and Christianity, namely the Holy Quran, the impeccable Imams narrations (Thaqalayn), and the Bible, aims to extract, categorize, and ultimately evaluate a precise representation of the conceptualization, significance and value, types, effective factors, effects, and appropriate and inappropriate etiquettes related to the teaching of forbearance based on the information included in these texts. The most significant conclusion is that multiple quantitative and qualitative similarities and differences can be derived from examining this teaching in the reputable texts of Christianity and Islam. 

In the text of the Holy Quran and the Bible, it is emphasized that God is invisible and cannot be seen by the eyes. There is a distinction in that while the Old Testament does not regard God as merely a mental entity, it acknowledges a direct presence of God in speaking to humans through specific verses and signs. The vision represented in the Quran is used to explain the perception of events and the manifestation of human actions on the Day of Judgment, whereas the vision in bodily form regarding seeing God exists in the Two Testaments. The language of the Holy Quran cannot be influenced by the language of the Bible, although there are similarities in some instances. Ultimately, despite the claims of the Bible regarding the invisibility of God, their descriptions often suggest a corporeal image. However, the Quran explicitly denies the embodiment and vision of God Almighty, and instances discussing sight are often interpreted as a denial of sight.

The Quran, on one hand, generally affirms the current Torah and Gospel (Bible) while considering them to have deficiencies on the other hand. The verses of the Quran indicate that the Bible contain omissions and additions. This statement of the Quran aligns with the historical accounts of the Bible, and the Quran speaks in accordance with reality. That is to say, the Bible is divine, yet they have become humanized and contain deficiencies. The Quran possesses unique characteristics such as clarity, being blessed, wise, and a guardian, which elevate it above any other book and render all other books reliant on it. Accordingly, all books need to present their contents to the Quran for correction and completion. This interaction of the Quran with the Bible is similar to its interaction with Islamic narrations. Although this perspective has previously been presented by the author in articles and books, this writing employs a descriptive-analytical method with a new articulation and reasoning to substantiate this viewpoint.