نشریه معرفت ادیان
سال پانزدهم شماره 2 (پیاپی 58، بهار 1403)

Hazrat Maryam (PBUH) has a special and privileged position in Islam and Christianity due to her role as the mother of Jesus (PBUH), but in the Quran, apart from being the mother of Jesus (PBUH), this honorable lady had outstanding human qualities and special purity. On the other hand, in the New Testament, her character does not have a very high status and sometimes she has not been confronted with the dignity of an ordinary person. After several centuries, special attention has been paid to him in the church tradition and they have progressed to the point of worshiping him; It seems that in the world of Christianity, after a trivial encounter with this purified personality in the first century, they have taken a step towards an extreme perception of her character and position until she was brought to a position worthy of worship in the following centuries. Using the content analysis method, this research aims to compare the personality and position of Maryam in the Holy Quran, the New Testament and Christian theology to show that the true description of this honorable lady has been made in the Holy Quran. At the same time, we will present a critique of the beliefs of the church tradition about the character and position of Maryam (PBUH).

Considering the central position of the holy texts in the two religions of Islam and Christianity, it is necessary to carry out comprehensive studies about the holy texts of these two great religions. In this regard, comparative studies have a special place in explaining this. Using the analytical-descriptive and critical method, this research examines the manuscripts of the New Testament and the Holy Quran and seeks to compare the validity and reliability of these two texts from the perspective of manuscript criticism. Examining the oldest manuscripts of the New Testament indicates that the New Testament underwent changes by the copyists and these changes were not simply caused by the mistakes of the copyists, and in some cases, these texts underwent changes due to the emphasis on the theological teachings disputed by the first Christians. On the other hand, there is very little difference between the manuscripts of the Holy Quran, and if we want to examine the New Testament and the Quran solely in terms of the reliability of their manuscripts, the copyists of the Quran paid much more attention and effort to preserve this book. However, the copyists of the New Testament have freely changed the text in many cases.

Hazrat Jonah (PBUH) is among the personalities mentioned in both the Quran and the Hebrew Bible. The Quranic story of Jonah in the Quran, more than being in line with the story of the Hebrew Bible, is similar to his story in the writings of the Syrian church fathers, which is a reflection of the beliefs of the Christians of the descent era. Therefore, the story of the Quran can be considered in line with the Christian interpretations of the story of Jonah. According to Christian perceptions, some elements of Jonah's story, his story, are used in the direction of Christology. Using the method of comparative studies and with an analytical-explanatory approach, this research, has sought an answer to the question of how the Quran faced the typical Christian interpretations of the story of Jonah in the age of descent. The answer obtained is that not only does the Quran deny the Christian typology, but it also seems to narrate the story of the prophets in relation to the Prophet of Islam and develops its own typology and prophetology. Also, by removing parts of Jonah's story, which were common among Christians, it has taken a step towards negating or showing low importance of common opinions against its teachings.

Hazrat Daniel (PBUH), a young Jew who was arrested in Jerusalem during Nebuchadnezzar's campaign and exiled to Babylon, despite the many problems he faced during his captivity, he was able to achieve a special position in the court of the kings. Although there is a difference in Judaism and Christianity regarding his prophethood, but Islamic narrations confirm his prophethood. Using the descriptive-analytical method, the investigation of different aspects of his holiness, including the theological, moral, behavioral, jurisprudential, political, and social dimensions in the form of examining the texts, and especially the books attributed to the prophet Daniel (PBUH), is the most important goal of this article. The result obtained from the study of different aspects of the life of that Prophet is that Daniel (PBUH) is introduced as a prophet in Abrahamic religions who has outstanding characteristics. Most of the topics related to Daniel's prophet (PBUH) in the authentic texts of Abrahamic religions are like each other and this point is effective in the convergence of Abrahamic religions.

The story of being thrown into the water and saving the baby Moses (PBUH) from being killed by Pharaoh is one of the common themes of Torah and Quran. The narratives of the two books have some similarities and important differences. Using the descriptive-analytical method, this research examines the commonalities and differences, especially the role of Divine monotheism in the salvation of Moses (PBUH). The purpose of the research is to show the differences, commonalities and advantages of the Quranic and Torah narratives, the superiority and monotheism of the Quranic narratives and the humanity of the Torah narratives from the perspective of the Quran. Highlighting God's role in rescuing Moses (PBUH), the Quran shows an objective and expressive picture of monotheism in God's Lordship and invalidity of Pharaoh's claim of Lordship, but the monotheistic aspect of the Torah narrative is very weak in this incident. Contrary to the Torah, the Quran considers Moses' (PBUH) being thrown into the water, his salvation, his not drinking milk from women and his return to his mother's arms to be the plan of God alone.

Christians believe that all the gospels are divinely inspired; That is, nothing has been added or subtracted from it; While the oldest available version of the Gospels is at least three hundred years away from the alleged time of its compilation, and the later versions are about nine hundred years. This point has caused the different verses of different versions of the Gospels to be different from each other; A claim that challenges the revelation and incorruptibility of the text of the Gospels. Using the descriptive-analytical method, this research, which is based on the documents of the Holy Book, tries to investigate the additional verses claimed in the codices and translations of the Gospels and to express the views presented in this field. Pointing to God's design on the existence of alleged verses, the inability of copyists to correctly transmit the original text, and the possibility of minor errors in the text of the Bible, are among the views that have been raised in the context of the additional verses of the New Testament.

Mary Daly is a theologian and philosopher of the 20th century who, in the latest evolution of his thought, has radically considered Christian theology and the systems based on it as limiting women and legitimizing the authority of men. He believes that this theology has acted hierarchically in its doctrines, symbols, and institution, i.e. the church, and by turning women into others, it has denied and distorted them and their experiences and knowledge. God the Father, Christ, the descent, the church, and male-oriented ethics are the things that Daly goes through as the foundations of sexism in theology. He considers God as a verb and calls it "being" and instead of the idea of a male incarnation of God, he says "second appearance", i.e. the dynamic intuition of existence as the way of God's communication with creatures, and "descend" instead of exiting from the sublime to mean entering that. From her point of view, the new space is a sister cosmos that is realized through "becoming a woman". Becoming a woman is the realization of women's existence through participation with existence, and it has two sides of individuality and participation. The collective aspect of becoming a woman or sisterhood is due to the inclusion of the circle, as a result of which, finite beings actively participate in something that they all share in, and this causes the realization of cosmic ontological collective participation. The women's revolution is not exclusive to women; Because it seeks bisexuality of man and crossing gender dualities, but these are the women who started it with the intuition of existence, they receive this insight in a way that they spread it to others. Since the Since women have always been outsiders of the theological system, they have different conditions compared to men who have not been subjected to this oppression, and therefore, "equality" is not a sufficient solution for the journey towards bisexuality. The most frequent word in Daly literature is "freedom". In his opinion, freedom is not just a political, sexual, or social thing. He proposes freedom as the meaning of becoming a human being and participation in existence, and it is related to the goal and happiness. Therefore, in his view, freedom is a philosophical and theological issue.

"Ahl al-Haq" considers the set of religious beliefs to be "sere-mago" and "sere-kas-nzan", that is, unspeakable and hidden secrets. On this basis, throughout the history, Yarasanians have practiced secrecy and mystery regarding the expression of ritual secrets. Imamate and governorship are among the examples of "unspeakable secrets" which have been distorted in the thought of Ahl al-Haq to the period of manifestation of Essence and attributes. In this attitude, the foundation of the Ahl al-Haq tradition has been formed with the manifestation of man. The periods of appearance of manifestation are repeated every hundred or three hundred years and, in this way, changes occur in the attitude of this ritual. Using the descriptive-analytical and comparative method and in critical cases, by deciphering the texts of Ahl al-Haq, this article explains the concepts and examples of "sere magu". Since the texts of Ahl al-Haq are written in different dialects of Kurdish language and in the form of order and with a special expression by the elders and leaders, therefore the composers of the mentioned texts have referred to the concept and examples of "sere magu" with gestures and references, and the researchers due to the special conditions and complexity of the verses Ahl al-Haq sources have failed to recognize the nature of these secrets. Therefore, this issue has not been studied scientifically and the subject of this article is not unprecedented. Based on the primary texts of Ahl al-Haq, this article has shown that "sere magu" refers to theology, cosmology, anthropology and the manifestation of man and imamate. The reason for the tendency of some Ahl al-Haq groups towards the Imamiyyah thought was the existence of surrounding and contemporary conditions during the periods of emergence (manifestation) of essence and attributes.

One of the common teachings of Jainism with other Indian religions is the belief in the suffering (dukha) of worldly life and the basis of action and reaction (karma) as well as the cycle of successive births and deaths (samsara); However, unlike most Indian religions, Jainism considers man to be in this suffering world, alone and deprived of a heavenly helper and helper who can reach the position of liberation with his help. To reach the position of liberation (moksha), this person is completely alone and must rely on his own abilities. According to the teachings of this tradition, the seeker can destroy the effects of karma on his or her soul (jivah) only with the help of two principles of "hard physical exercises" (tapas) and "observance of the principle of non-violence" (ahimsa) and reveal the inherent perfections of the soul that have been hidden in it since eternity. Now, how this behavior will be described and analyzed to increase the knowledge of religious scholars in this field. Based on the mystical behavior presented in the Jain ritual, it can be said that the seeker is trying to free his soul from the negative effects of past actions through fourteen stages of spiritual growth and reach the final position of liberation (kaolin).

The main problem of this research is to identify and review the approaches of studying and dealing with religions in contemporary Iran, so that while studying them descriptively, their coordinates and characteristics can be analyzed to gain more self-awareness in the field of religious studies. The findings of this research show that the three approaches of traditional, intellectual and comparative theological research have three models of the saved sect, the Coffee-House of Surat, and the comparative model, which share components such as attention to the religious other, the principle of dialogue, and unity between religions, but in the origin, the necessities Culture and conversation style are different from each other. The saved sect model with the dominant policy of differentiation and the Coffee-House of Surat model with the dominant policy of similarity are different from the comparative model that emphasizes the parallel integration of similarity and differentiation. The conditions of cultural-religious pluralism in the contemporary world, along with human truth-seeking among various religious options, have highlighted the necessity of systematic comparative theology research. These researches, although they have been enriched by Max Müller's new researches in the modern world, show their descent to the works of Abu Rayhan Biruni and Shahristan in Islamic culture.