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.

Universality of great prophets` missions is regarded as a theological problem. Ulul ' Azm, Possessors of strong will and perseverance, are commonly known to be Noah, Abraham, Moses, Jesus and Mohammad. Universality of the mission has been established by sending the prophetic message to all people of the world as some say, and sending it to those who have met the prophets as others say. The author has classified the verses in the field, and then, using numerous evidences of Quran and Old and New Testaments, has supported the former. And it is evident that the latter would be proven also.

At the beginning, this article deals with the concept of the language of the Quran and its history and also with the meaning of the symbol and mystery. Then, three basic attitudes of symbolism in the Quran have been considered. At first, the attitude of symbolism in its general meaning that considers all of the Quran as symbolic signs have been introduced and criticized and then the specific meaning of the symbolism about the attributes of God from the view of Poul Telish have been explained and criticized. At the second step, the more specific meaning of symbolism from the view of martyr Motahary have been propounded that they are those moral and mystical tokens in some Quranic propositions with their epistemological property. At the end, it is referred to the deference between symbol and allegory.

Muslims general opinion has always been that the Quran is sent down in Quraysh language. Language of all pre-Islamic poems and sermons has also been Quraysh language. Considering historical linguistics, however, Orientalists have generally deined that principle Of course, we know that by Quraysh language is not meant an independent and entirely ditIerent language from that of other tribes; rather, difference in phonetics of some words and structures, and not all of them, is meant. Now, our researches have indicated that the theory of Quranic language being of Quraysh is not confirmed by a good number of scholars as well as certain evidence. Here, we narrate a relatively comprehensive list of traditions and then deal with their comparison, survey, and criticism.

The polite listener In England stares at the speaker attentively and blinks his eyes occasionally as a sign of interest. That eye-blink says nothing to Americans, who expect the listener to nod or to murmur something such as "mm - hmm”. And in some parts of  Far East, it is impolite to look at the other person at all during conversation.It is often argued that, in teaching foreign languages, culture and language are interwoven in a way that it is not possible to present language without its culture. However, until a new method of teaching language, called communicative approach, which is sociolinguistically oriented, had not come into existence, this belief was not used to be observed in textbooks and language classes. This method intends to create situations in the classroom in which foreign language can be used as naturally and authentically as the native speakers of target language use it for communicative purposes.The problem of teaching culture, nevertheless, does not end here. Nowadays, foreign languages are taught with different and varied objectives. Is it necessary for all foreign language learners to get familiar with the culture of foreign language they are supposed to learn? As Schumann (1984) claims, is it true that second language learning is impossible, unless one gives up his/her own native culture and adopts the culture of foreign language community? What are some relevant issues regarding teaching English in Iran? These are actually some basic questions raised in this article. Whereas definite answers are not necessarily provided in this paper, some areas of research related to culture, and teaching foreign language are put forward.

Baumgarten maintains that he introduces aesthetics as a science or a branch of philosophy. There is no doubt that being a science requires requirements such as distinction from other realms, enjoying particular legitimacy, having specific laws and principles and universal claims. In other words, to introduce aesthetic as a science he should first explains the unique characteristics of this discipline and its subordination to special rules; so that he could distinguish it from other branches and disciplines. Mentioning the fundamental principle of this branch is important because it causes the universality claim for its judgments. This study tries to deal with Baumgarten’s desire i.e. (establishment of aesthetics) and to answer the question that how he differentiates this new branch from other realm of philosophy and also how he attempts to justify and specify universality of the aesthetics judgments? Baumgarten succeeds in his above mentioned goals by exclusively relating aesthetic to perception and specifying the main feature of this perception i.e. “extensive clarity.” He aims at justifying the universality of aesthetic judgments by introducing aesthetic experience as some cognition-like experience and also introducing general principles. Unfortunately, appealing to general principles which are gained only through experience and general principles of psychology can not specify the universality of aesthetics judgments because the only result of these principles is some psychological and empirical generalization and not logical univers.

Some contemporary scholars have looked upon the Quran unkindly and to them, its teaching applications are exclusive to certain nations, regions and eras. Following such kind of belief, they ignore the comprehensiveness of the Quran. According to Allameh Tabatabaie’s viewpoints from an religion-based perspective and adopting an analytic approach, while this paper investigates the meaning of the verses related to universality and eternality of the Quran, universality and eternality of the prophet’s mission, universality and eternality of the Quran and the prophet’s mission, it explains the concomitant between the two important categories of universality and eternality of the Quran with its comprehensiveness. By proving the referents of the verses related to universality and eternity of the Quran and the Prophet’s mission, their concomitant with the category of comprehensiveness is proved and it is not deniable.

The revelation of the holy Quran at the beginning of Islam (13 B.H. to 11 A.H.) had effects on the human society as a whole and especially on the Arabic regions in cultural, social, political and military aspects. Among these affects the affect of Quran on Arabic language can be named. In this essay, Five categories of the affects of the Quran on Arabic language are discussed including: Giving superiority to Quraish dialect and weakening the other ones, introducing new social, military, political subjects and soon causing the use of some new meanings for the words as a result, permanence of Arabic language and its improvement and finally, the appearance of many scientific sources in different fields of linguistics such as etymology, syntax, vocabulary as well as rhetoric's.