Judaism

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.

Prayer ( Ṣalāt ) is one of the pillars of Islam. This research aims to introduce prayer in Judaism and Islam, compare them, and articulate the similarities and differences. A descriptive-inductive method was employed, examining the Torah texts related to the features of prayer in Judaism. Furthermore, contemporary practices of prayer among Jews were collected and compared with the features of prayer in Islam. The findings show that prayer in Judaism does not derive its legitimacy from the Holy Scriptures but has undergone changes over time and remains subject to further modification. Also, the form of prayer in Judaism differs from that in Islam; Islam's prayer includes standing ( Qīyām ), bowing ( Rukūʻ ), prostration ( Sujūd ), ritual purity ( Ṭahārah ), and a direction of prayer ( Qiblah ), while Judaism has no fixed form. Although bowing is more common among Jews, it is entirely optional, and a condition like ritual purity before prayer, which is essential in Islam, does not exist in Judaism.

The succession of humans from God is generally accepted in the Abrahamic religions. The present study aims to examine the thematic domain of human succession from God from the perspectives of the Qur'an and the Bible through a comparative approach; it also aims to understand and define the mission of humans as successors of God in the world based on the teachings of the Abrahamic religions, which can assist in reconciling the views of the followers of these religions in fulfilling human responsibilities in the contemporary world. To this aim was used a library-based approach for data collection and uses a descriptive-interpretive method with a comparative focus to address the issues. The findings indicate that the Qur'an explicitly affirms the principle of human succession from God, considering humans as successors of God in both existential and legislative matters, supported by evidence such as the generality of verse 30 of Surah Al-Baqarah in appointing humans as successors and the compatibility of the successor with the one succeeded upon in attributes. However, in the Bible, the succession of humans from God is implicitly mentioned. In the Old Testament , humans are introduced as representatives of God on earth, with the responsibility of cultivating the earth and governing its inhabitants. This indicates a form of succession in legislative matters. From the New Testament , a concept similar to the Qur'anic view (succession in all matters) can be inferred, which is certainly built around the centrality of the personality and succession of Jesus Christ (peace be upon him).