Monotheistic Ontology With an Emphasis on the Story of Jesus in the Holy Books

Authors

  • Fatemeh Khiveh Theology and ethics student of post-doc, Shiraz University of Medical Sciences, Shiraz, Iran
  • Omid Asemani Pharmacist and assistant professor and head of ethics and health philosofy department, Shiraz University of Medical Sciences, Shiraz, Iran
  • Sedigheh Ebrahimi Professor of Pediatrics, Medical Ethics, Shiraz University of Medical Sciences, Shiraz, Iran
  • Seyed Ziaeddin Tabei , MD Hematology and ethics and health philosofy Researcher, Shiraz University of Medical Sciences, Shiraz, Iran

DOI:

https://doi.org/10.61166/ikhsan.v3i1.89

Keywords:

Existence, God, Identity, The Bible, Christ

Abstract

From the point of view of the philosophers, existence is original, and nature is a garment on the stature of existence Monotheistic religions, especially Islam, emphasize the necessity of human knowledge, and they introduce human knowledge as a way to achieve God's knowledge. God is an absolute and pure existence, so he will not dissolve in a place or a person. Christ was able to take on divine nature and become the Word of God with divine approval. This understanding highlights evidence of God's existence across both realms. What is certain is that monotheistic religions share closer ties than atheistic schools, suggesting that human beings and the fate of religious people are tied together more than in other societies. Establishing scholarly relationships among followers of divine religions requires clear and precise knowledge. Comparative studies between religions are one of the ways to create peace, coexistence, and rapprochement between the followers of religions. This study used an analytical and descriptive methodology. Our research framework is predicated on a comprehensive description and analysis of textual content, coupled with the extrapolation of verses, narratives, and authoritative sources from libraries to enhance our inquiry. 

Downloads

Download data is not yet available.

References

Bahauddin Khorramshahi (Trans.). (1996). Holy Qur'an. Tehran: Nilofar Publishing House.

Arberi, A. J. (1979). Reason and revelation in Islam (H. Javadi, Trans.). Tehran: Amir Kabir. [In Persian].

Beheshti, A. (1995). Isa is the messenger of Islam. Tehran: Information Publication.

Bukai, M. (n.d.). A comparison between the Torah, the Bible, the Qur'an, and science (Z. Dabir, Trans.).

Copleston, F. (2008). History of philosophy (J. Mojtaboi, Trans.), Vol. 1.

Ebrahimi Dinani, G. H. (2013). The essential movement of the infrastructure of the unity of being. In Researches: Conference commemorating Hakim Sadrul Matalhin.

Eckhart, M. (1941). Kakai Qasim Nameh Mofid 1381 No. 34: Dialogue between Islam and Christianity from the point of view of Ibn Arabi and Eckhart.

Elam Press. (2002). The Bible (3rd ed.). England.

Hamedani. Ain al-Qudsat, Tamhidat. (1994). Tehran: Manouchehri.

Heelas, P., Martin, D., & Woodhead, L. (2013). Peter Berger and the study of religion. Routledge.

Holy Bible Association. (1987). Holy Bible. Iran.

Ibn al-Arabi, M. (1981). Foss al-Hakam. Cairo: Dar Ihiya al-Kitab al-Arabiya. [In Persian].

Ilam Publications. (2006). The Gospel of Jesus Christ.

Javadi Amoli, A. (2010). The promised Imam Mahdi exists (M. H. Mokhbar, Res.). 1st ed. Qom: Isra Publications.

Javadi Amoli, A. (2019). Revelation and prophecy (M. V. Javadi, Res.). 2nd ed. Qom: Esra Publications.

KhosroPanah, A. H., & Yazdani, R. (2009). What is anthropology. Two Quarterly Journals of Religious Anthropology, 24.

Mason, D. (2006). Qur'an and the Holy Bible are common themes (F. S. Tahami, Trans.).

Michel, T. (2002). Christian Kalam (H. Tawfighi, Trans.). Qom: Center for Studies and Research of Religions and Religions.

Motahari, M. (1989). Siri in the prophetic life (Vol. 2). Sadra. [In Persian].

Nasr, H. (2008). Majal Narasha. Scientific Monthly of Hikmat and Maraft Information, 42, Shahrivar.

Nasr, S. H., & Niaz Alam Maqadis (Trans. H. Miandari). Taha Cultural Institute, Qom.

Parsania, H. (2021). Social worlds. Kitab Farda, Qom.

Peters, F. A. (n.d.). Judaism, Christianity, and Islam (H. Tawfighi, Trans.). Publications of the University of Religions and Religions.

Qanei, M. (2013). Climbing to the heights of science with the methodology of the ego. Tehran: Specialized Media Publications.

Razi, S. (n.d.). Nahj al-Balagha: The first sermon.

Rippin, A. (1984). Children of Abraham: Judaism, Christianity, Islam.

Sadr al-Din, M. bin I. (2004). al-Hikma al-Muttaaliyyah in al-Asfar al-Uqli al-Araba (Vol. 3).

Shamsaei, M., & Golshani, M. (2023). Commonalities of the Abrahamic religions in the worldview of science: Metaphysical presuppositions of science. Journal of Philosophical Investigations, 17(45), 300-316.

Shimel, A. M. (2001). Coming to Islam (A. R. Tashteh, Trans.). Qom: Islamic Culture Publishing House.

Sobhani, J. (1996). Introduction to new issues in theology (Vol. 2). Qom: Imam Sadiq Institute.

Soleimani Ardestani, A. R. (2004). An introduction to the comparative theology of Islam and Christianity. Qom: Taha Publications.

Tabeie, S. Z., & Nabipour, I. (2020). Transcendent medicine and deep medicine paradigm. ISMJ, 23(1), 70-86. https://doi.org/10.52547/ismj.23.1.70

Terry, M. S., & Andrews, E. D. (2021). Biblical hermeneutics: A treatise on the interpretation of the Old and New Testaments. Christian Publishing House.

Thiessen, H. (n.d.). Christian theology (Mikailian, Trans.). Hayat Abdi Publications, Bita.

Toreihi, F. b. M. (1997). Al-Bahrin assembly, A. Hosseini Ashkouri (Res.). Tehran: Al-Mortazawieh School, Vol. 4.

Watt, W. M. (1972). The influence of Islam on medieval Europe (Vol. 9). Edinburgh: Edinburgh University Press..

Downloads

Published

2025-04-28

How to Cite

Fatemeh Khiveh, Omid Asemani, Sedigheh Ebrahimi, & Seyed Ziaeddin Tabei , MD. (2025). Monotheistic Ontology With an Emphasis on the Story of Jesus in the Holy Books. AL-IKHSAN: Interdisciplinary Journal of Islamic Studies, 3(1), 57–67. https://doi.org/10.61166/ikhsan.v3i1.89