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.

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.

Apart from the close kinship between Ali and the esteemed Prophet, he is known as the genuine spiritual child of Islam. Since childhood Ali was brought up under the Prophet's guardianship who loved him dearly. Relying on the valid Ferigheen sources this article deals with the attributes and glories of Ali and his high standing in the eyes of the Prophet. Along the way it also engages with notions such as the fraternity between the Prophet and Ali, Mohammad's Prophet hood according to the Holy Koran, the Prophet's successor, the Prophet's strong love towards Ali, Ali's sacrifices for Islam.

The impression, claimed by many theistic religions that God, the Almighty, reveals Himself in some way and Revelation is the manifestation of Divine reality and sacred ultimate goal to mankind and confirmed through mystical insights, historical evidence or spiritual experience of individuals and groups, has been addressed by a number of philosophers and theologians. The Revelation, according to Divine religions, is primarily known as the ‘Word of God’, enabling the Divine prophets to speak with certainty about God’s intentions and ordinance. The theologians and philosophers are of the opinion that Revelation manifests itself in a number of ways and symbols, such as auditory phenomenon, subjective visions, dreams, etc. They have always observed the nature of Revelation as the Divine message from different perspectives. Moreover, there is the possibility to analyze Revelation as a linguistic utterance. From the linguistic standpoint, God has revealed propositions to some of his chosen prophets and has also inspired Mohammad (PBUH) to compile the holy Quran verses in the seventh century AD, the content and style of which show its Divine origin.In fact, the main purpose of the present study is to analyze the linguistic structure of Revelation through Ferdinand de Saussure’s views, making distinction between the two inseparable components of sign: the signifier and the signified as the basic concepts in semiotics. Saussure as the founder of Structuralism has studied two dichotomies, so-called parole and langue. Although the word of Revelation cannot be fully digested through Saussure’s structural theories, it can help us study the relationship between God and Gabriel in one side and the holy Prophet in the other side and then that of the holy Prophet and the people through developing this structural frame. Thus, the present article views the lexical notion of Revelation through the lens of philosophical approach and then surveys the phenomenon of Revelation trough structural linguistic perspective.

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.

In this paper, a comparison has been made between Divine Revelation and poem. The definitions, the conceptual components and the properties of Divine Revelation, and poem have been presented and discussed. As is understood Divine Revelation is essentially different with poem. Poem can be originated from Divine inspiration, Satanic inspirations, human intuition and sensation. Further, even Divine inspiration differs from Divine Revelation also. The poet's imaginations, sensations and thoughts are of essential affection on poem. Finally poem has been proved as something not comparable to Divine Revelation. In this way, it has been made clear that there is no resemblance between Divine Revelation, and poem.  

This paper has proposed the theory of descriptive Revelation. Various divisions of Revelation have been offered firstly and secondly, Qoranic Revelation and descriptive Revelation have been distinguished. Then some speeches of Shiite and Sunni great commentators have been quoted and the evidences for the proposed theory stated. Finally it has been justified that what has come in Qoran is Quranic Revelation and what has transmitted in traditions descriptive Revelation. Furthermore, some conclusions of the view have been referred to and some questions in the field solved.

Hypothesis of repeatedly Revelation of some chapters and verses, found in some Quranic and Tafsir books, rose when two or more reasons are put forth for Revelation of one verse. As scholars couldn’t prefer one reason to the other or didn’t want to evaluate views of the past, they supposed that the Revelation has been repeated and accepted the reliability of those hadiths without analyzing the text. Lack of proper analysis of hadiths concerning the reasons for Revelation is the most important evidence for accepting this supposition. There is no trace of this supposition in works of early scholars like Tabari. This paper views this hypothesis from different perspectives.

Revelation is one of the issues that scholars, especially Muslim scholars, have constantly attended to and considered its different aspects. Sadrol Motallehin has also considered and analyzed its different aspects in his works. What the present article intends to introduce is that, in his analysis, Molla Sadra has adopted a non-verbal approach to Revelation, but at the same time, he has also adopted a verbal approach and this is the way through which he has tried to bring the philosophers’ and theologians’ points of view closer to each other. The identification of Molla Sadra’s views on the essence of Revelation and its scope and his views on divine word and explanation of the strengths and weaknesses of this wise theologian’s views can help us to better understand the quality of his doubt about divine word.

One of the most basic principles of monotheistic religions is the principle of prophecy which is, in turn, based on Revelation. Muslim and non-Muslim thinkers differ on the nature of Revelation and on whether or not it is a sort of mystical intuition obtained through the purification of soul. Regarding the fact that this issue is a matter of paramount importance and that it has raised numerous doubts, some of which are attributed even to mystics, the present paper tries to address these issues and clear up the doubts through presenting the relevant viewpoint of Ibn ‘Arabi, one of the most prominent of Muslim mystics. Thus, the present study aims to elucidate, from the perspective of mysticism, the nature of Revelation and the way in which one receives it and to resolve some of the doubts that surround it.The research findings show that Revelation is a divine gift that God gives to anyone whom he chooses and it is beyond the reach of mystics. Thus, it is impossible to reach it through the purification of soul or asceticism. It is God who sends Revelation and this cannot be done without the will of God. The angels of Revelation do not visit anyone unless they have been ordered by the Divine to do so. The role the Prophets play in the process of receiving Revelation is nothing but to display the content of Revelation. They do not add anything of their own to what they receive as Revelation and every single Qur’anic term or structure is totally revealed by God. Therefore, the mentality of the Holy Prophet has not had any impact on the reality of Revelation, nor has his contemporary culture.