نشریه معرفت ادیان
سال یازدهم شماره 1 (پیاپی 42، بهار 1399)

Qura'nic verses show that "the resurrection" is mentioned in the Torah, but there os notrace of it in exiting Torah. In addition to the scientific study about the Qura'nic view about doctrine of the resurrection in Judaism, this paper analyzes why the resurrection is not mentioned in the current Torah, and advances various explanations why the resurrection is not mentioned in this way , and then expresses the view it support. According to the held view, the Torah is a title for the Old Testament and all the books that are the sacred text of Judaism. The chosen view considers the Torah as a title for the Old Testament and all the books that are considered as sacred texts in Judaism, However, they are not part of the Old Testament nor declared as first-class Apocrypha and Pseudepigrapha. A brief review of some of these texts shows that there is a trace of the resurrection is found in them. Consequently, with the held view hopes are high that what the Qur'an attributes to the Torah but does not exist in the Old Testament can be found in Apocrypha and pseudepigrapha.

Allameh Mohammad Javad Balaghi is one of the prominent religious scholars of the 13th (lunar) century who has written many works to defend Islam and Shiism. "Al-Rahla Al-Madrasiyyah" is among his great works which was written in a new style in the form of drama-like dialogues of which only two incomplete and weak translations have been done, so far. A methodical study of this work shows that Allamah has mastery of various techniques. Allameh's method in volume 1 of this book, which deals with discussions about the Torah and the Bible, follows three methods "critical reflection on the Old and New Testaments ", "comparing the Old and New Testaments with the Qur'an" and "using of Qur'anic discourse methods ". Among these discussions are: criticism of the source and content Old and New Testaments the; the differences and inaccuracy of their translations and versions, and the erroneous judgments of the Old and New Testaments and the many historical and geographical mistakes they contain. When the Old and New Testaments are compared with the Quran three major issues including the unity of God, prophet hood, the resurrection are referred to as Quranic in contrast with many of the teachings of the Old and New Testaments which of the are incompatible with the logic of reason and the Revelation in these areas, because oftheir not relying on the Revelation. The most important technique of the book is the use of Qur'anic discourse methods (philosophic reasoning, good exhortation and the best dialectics) in addressing the audience the subject with which this study is concered.

As a moral virtue and one of the pivotal principles and sources of Sufism, asceticism has been of special interest to Khawaja Abdullah Ansari (396-481 AH), a Muslim mystic, as shown in his book " Waystations of the Travelers " and Bahya ben Joseph ibn Paquda Ansari's contemporary Jewish mystic, as shown in " The Guidance to the Obligatory Duties of the heart". They have included it among the discussions of spiritual journey. The findings of this study which is based on comparative descriptive method show that these two mystics differ about the position, description and classification od asceticism despite sharing views about its definition. Khawaja hold that asceticism is ranked sixteenth the hundred waystations of among the spiritual journey towards the unity of God, while Ibn Baquda sees that it is ranked the ninth among the ten gates to divine love. Khawaja's spiritual journey in founded on the Book and narrations, and the degrees of asceticism according are classified in his brief exposition to the rank of wayfares into three types: lawful, moral, and gnostic, However Ibn Baquda explains and evaluates reason, narration, the book, and Islamic sources, in the form of a detailed explanation, with a moral view and by laying emphasis on the criterion of lawful moderation.

With the formation of the state in Medina by the Prophet the Jews in Medina represented a serious challenge to his government. Most of the city's economic, social, and cultural structures were under their control, so the Prophet first entered into a treaty with them, establishing the most significant measures of individual freedom and civil rights, to the extent that the provisions of this treaty are considered the first and basic trans- religious and trans-national legal document. Accordingly, this study seeks to answer the question as to what social status the Jews had in the Prophet's government and to what extent their social rights and civil freedom were respected. Using a descriptive-analytical approach, this study expounds this issue and concludes that their political and social rights were respected as long as they adhered to the treaty, and the Prophet, respecting their civil rights, did not force them to change their religion and so they had the freedom to practice their social and religious activities in the Muslims community. But due to the Jews, violation of the treaty, their repeated conspiracies and their arousing and cooperating with the pagans of Mecca, the prophet stood against them.

This study seeks to address the relationship between suffering and salvation in Christian theology and define the meaning of suffering. The author focuses on three types of suffering that are not only not disconnected, but also closely related to each other: the suffering of the Christ, as a chosen and even extraordinary human being; an (ordinary) man's suffering and the suffering of God. The question of this study is centered on why and how suffering is accomplished and giving attention to a theological approach to Christian theology; the God who suffers. The response of modern Christian theology to the question whether or not God (with all His power and conquering force) can suffer is positive, and, of course, tries to respond to the paradox about the power and absoluteness of the one God (who is also the father) and His suffering by proposing such concepts like incarnation, the kenosis of the God of love and liberation. This answer explains why Christ suffered, and the physical and non-physical aspects of his suffering. Therefore, the cognitive aspect of the suffering of the father and the son indicates the depth of the voluntary, conscious, and intentional suffering so as to achieve human salvation although, the father has experienced this kind of suffering from the very beginning of the creation with the infusion of His soul into man. The narration of the reason for and way of the occurrence of this suffering took place, which is called Christian and divine suffering in Christian theology is the outcome of using the approaches of late Christian (Catholic) theologians so that some of them, such as J.urgen Moltmann, have developed the idea of divine suffering to go beyond the limit of practical theology of hope and liberator.

The question that arises here is whether or not methodical and coherent theology can be noticed in the writings of St. Paul, an important and influential figure in the history of Christianity. While considering the various views on whether or not methodical theology can be found in Paul's views, St. Paul pays attention in some way to his theological background in the Jewish tradition while providing methodical theology and, many Christian theologians acknowledge that his faith is rooted in his following the Jewish tradition. On the other hand, St.Paul observes his personal and mystical experiences in the face of the Christian theological tradition. This study concludes that, given the four key teachings in Christian theology, it is possible to say that methodical theology, though not very clear, can be seen in St. Paul's epistles. These four teachings topics are: exemption from sins by coming to faith, moral theology, original sin and the Trinity.