How to profoundly change the beliefs of the polytheists during the age of REVELATION from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of REVELATION is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

In interpretation of the verses 16-19 of surat al-Qiyama (the Resurrection), Shi’a and Sunni commentators suggested two interpretations of the addressee and the time of addressing. According to the first interpretation, which is the viewpoint of the majority of Koranic scholars, the addressee of the four mentioned verses is the high-honored Messenger of Islam and the time of address is the moment of descending REVELATION in this world. However, in accordance with the second interpretation, which is abandoned among the commentators in spite of lack of any argument against it, the addressee of those verses is human being and the time of address, the Day of Judgment. The reason for addressing the prophet is that God ensures calling to remembrance of the descended REVELATION. This point of view encountered serious controversies, the most important of which is that it is opposed to the denotation of some other Koranic verses, so that the union between them is impossible. On the other hand, it seems that the second viewpoint is not problematic, and can even be plausible.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the language of the audience and the place of REVELATION, the honor and capacities of the Arabic language, the eloquence and explicitness of the specific language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman language of REVELATION through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

Simultaneously with immense developments in different branches of human knowledge, Islamic theology, too, has improved and has taken up new issues and problems. One of the new issues addressed in theology is related to REVELATION and the possible impacts of the culture of the time on it. In the present article an attempt is made to study the possible impact of culture on REVELATION. First, the origins of this question are mentioned, and after raising the question, two approaches to the issue at hand are dealt with in relative detail. The positive approach to the question is dealth with at the beginning, because this perspective is not in line with Islamic teachings or beliefs. The last part of the article is devoted to the negative approach in relative detail, because it is believed that REVELATION definitely can not be affected by the pertinent culture of the time.

The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of gradual prohibition of wine was proved due to its content contradiction and opposition to the Holy Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the REVELATION of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the gradual theory with the gradual rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of gradualness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of REVELATIONs in Sunni exegeses by negation the intoxication of wine in gradual theory have subjective exit from this verse for the motivation of defense of drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the REVELATION of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the REVELATION of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the gradual theory is against the educational method expected by them. The unjustifiable consumption of some companions of drinking wine in Medina until the REVELATION of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.

The mystical texts while including some secrets, mystery, conceptual and meaning complications and also using the symbolic, impressive, magic and tuneful language, differ from the others literary and non-literary texts considerably. These differences are only considered by some of the intellectuals as the differences in language structure and know the meaning related complexity originated in the especial features of that language. Opposed to the mentioned viewpoints, this essay brings the priority of the concept and meaning over the language in mystical texts into sharp focus and reveals that REVELATION, understanding, interpretation and explanation of the meaning have priority over the terms and appropriateness of the language. Although the new findings based on REVELATION of meaning and concept creates a new language, it will be different from the other languages. In this regard, the understanding and interpretation by the general interpreters upon a the Holy Quran verses as well as the Khorasan mystics and Ibne Arabi"s ones in Fososelhekam, have been studied. The result of this essay and study have shown that meaning has priority over the terms and thought, in mystical texts. It also shows that the complementary development of the mystics" understanding of the Holy Quran till the period of Ibne Arabi and their effects and interplay on each other.

The mystic dialect and the language of heart is not something to be translated by every translator other than taste and REVELATION. The current paper is written to explore and study the mystical REVELATION in order to find the answer to the following questions: 1. What is REVELATION? To what world does it belong? What are the stages.2. What's the difference between the prophets' REVELATION and those of their successors.3. How can we distinguish the REVELATIONs from satanic impositions (wrong REVELATIONs).After studying REVELATION and its stages this paper concludes that REVELATION is of two types: surface REVELATION that pertains to lower heavens and spiritual REVELATION that pertains to higher heavens.Divine and mystics successors are able to get from the realm of surface REVELATION to the taste one and from spiritual REVELATION to the overall secret REVELATION, and the stage of secrecy or the most secrets that is rendering covered attributes and characteristics and drowning into the special uniqueness of prophet Muhammad and Imams.Thus the comprehensive REVELATION of Muhammad is the most complete REVELATION ever created in mankind.The true REVELATION associates with the followers of God and along with close relation with God it is toward the divine shariah. The disciple of God is linked to Him and the followers of Satan primarily justify their own way superior to acting upon shariah, as a result causing their desire to do sinful actions and whimsical joys.

Application of sunscreens is one of the most important ways for skin PROTECTION against sunburn, early skin aging and skin cancer.Due to variety of sunscreen products, it is necessary to assure their PROTECTION ability against the suns damages. Performance assessment of sunscreens against UVB expressed by sun PROTECTION factor. Due to great cost of determination methods of this factor in foreign countries, developing a comprehensive protocol for in vivo SPF determination in Iran would have distinct benefits.In this study four international standards have been reviewed and compared for Sun PROTECTION Factor (SPF) determination including ISO24444, FDA2011, AS/NZS 2604: 2012 and CEN 2006. The general process of in vivo SPF determination is similar in these protocols but there are some obvious differences in details that leading to advantages and disadvantages for each of them.In this study a complete document were collected, then regarding to available facilities and with cooperation of Iran food and drug organization a comprehensive in vivo SPF determination protocol will be developed.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

One of the theories given in the phenomenology of REVELATION is that of Sorush called prophetic dreams. The theorist has viewed Divine REVELATION as the Prophet`s accounts of his dreams. In the present research, the theory has been studied with regard to theorist`s explanation, consequences and reqiremnts regardless of any other negative consequences. The most notable objection against the theory seems to be the lack of sufficient reasons for its main claim of viewing REVELATION as dream. When justifying the theory, the theorist has comitted neumerous fallacies such as the confusion of relation, irrelevant reason, hasty generalization and may not be taken as being of necessary comprehensiveness in referring to the Quranic sources and structural analysis. In addition, it opposes the theorist`s other theoris like the Prophetic experience. The theory neither has what claimed by the theorist nor gives a solution in the field. Again, it causes new problems like lack of a reason for the authenticity of the dream-like.