Polysemy is one of the main areas of logic and fundamental dogmas, and also one which is indirectly dealt with in the figurative use of language (irony and allusion), ambiguity, philology, and semantics. Since Koranic sciences draw on different disciplines, scholars studying these sciences have borrowed the concept of polysemy and applied it to the verses of the Koran. It seems that this borrowing presupposes the fact that polysemy in the Koran is an instance of polysemy in the Arabic language, and that it is closely related to it, and also that the differing views toward one are applicable to those toward the other..

The theory, ‘Extension of Prophetic Experience’ followed by the interview, ‘Kalam-e Mohammed’ imply the point that the concepts of the Holy Quran were revealed by the God Almighty and they wer verbally written by the Holy Prophet (p.b.u.h.). However, a lot of Quranic verses as well as traditions contradict this notion. They denote that both the expressions and concepts of the Quran are from God and the Prophet (p.b.u.h.) was only a bearer of glad tidings and a warner and he delivered the verses to the people as they were revealed from God Almighty. Hence, in this study, we attempt to examine and criticize this viewpoint, considering the content of the article, ‘Extension of Prophetic Experience’ as well as ‘Kalam-e Mohammed’ interview and relying on the Quranic verses and traditions.

Avicenna has divided the conditionals to the real cogent (i.e. with possible antecedent) and the verbal cogent (i.e. with the impossible antecedent). Denying the truth of the latter, he caused controversies among Moslem logicians. At the paper, we report the controversies, analyze the real and verbal cogent conditionals, formalize them in Modern Modal and Relevant Logics, and finally, defend ideas of Moslem logicians. In this regards, three controversial subject matters are explained and Islamic logicians’ positions on them is defended by real cogent conditional. The three are as follows: conversion of conditional, equivalences of conditionals, and Al-Razi’s claim on the necessity of consistency between antecedent and consequent of true cogent conditional.

The Koran is a strong and stable text, replete with literary beauties. Rhetorical techniques and methods are eloquently used in the context of its chapters and verses. In this article, examples of rhetorics in the Koran have been identified through a rational system and have been examined against the works and views of Islamic scientists. The main purpose has been to familiarize researches and scholars with the beauties of the Koran so that they can understand their deep meanings.This original study is a qualitative-descriptive research. The population includes all the verses; the sample consists of the verses in which rhetorical examples are significant. The research started with the reading of every single verse and the topic-related library resources. Rhetorical instances were extracted, written on note cards, and analyzed.According to the findings of this research, it was concluded that most figures of speech in the Koran primarily include rhyme, pun, repetition, and epanorthosis, and secondarily consist of commitment, antimetabole, balance, crossed rhyme, symploce, and metathesis. Also, the organization of the text is based on the combination method of words and expressions and the stability and consistency of discourse originating from the natural use of these figures in the verses. This is why the Koran is eloquent, expressive, and extremely fluent and rhetorical.

A Study of literal and semantic sings in Mazharol ajayeb Mazharol ajayeb is a virtual relative to attar neyshaburi that to symbol of Composer in the six of hejri year. This virtual is about Hazrat-e- Ali, Some of incidents period That honor and him miracles in 5543 in ramle mosadas meter, out (lost) Is poetry.One group This poem. That attach to Attar, but loose song is for about mor than to versatility religion, and zealotry of singer and shows other instance that This speech don’t have base and element.The present study is an attempt to examine characteristics of Mazhar-al-Ajayeb. It is argued that the poet has superficial rendering of exemplification in Attar’s style. However, despite attempts to remodel Attar’s storytelling narrative style for explaining the intended concepts and ideas, he fails to achieve genuine textual assets such as durability, effectiveness and beauty.

Badi is the knowledge with which the beauty of speech is revealed,It is the science of arranging words, which transforms ordinary language into poetry with beautiful techniques and elements. Religious and Ashura poems are also full of Badi methods and aesthetic arrays. One of the religious poets of Ghajar dynasty is Fadaei Mazandarani, whose poems have aesthetic capacities from Badi perspective of verbal and spiritual type. This article, using a library method, has examined Mazandarani's system from this point of view, and has presented quantitative and qualitative data from the analysis of the Badi beauty-creating factors of this poet's poetry in a descriptive-analytical form. The statistical population of the research is Fadaei Mazandaranis Poems and the statistical sample is the fourth Maghtal of this work. The obtained results indicate that among the elements of verbal Badi, the method of balance is used more than inlay. In the art of puns, the variety of puns is well observed, and in the discussion of repetition, different types of this art have been used in accordance with the theme and content of the poem.