There have been many different issues about the Holy Qur’an and the Quranic sciences. In this article, all these issues are provided from a different viewpoint:1. Descending of the Holy Qur’an in 2 ways, i.e.n a collective manner at once; and again in a gradual manner.2. Proportion of the miracle (s) and sign (s) provided by a Prophet with his step. As the Holy Prophet has a unique step, the Holy Qur’an has a unique position respectively.3. The words of a speaker is a manifestation of the speaker. The Holy Qur’an is a manifestation of the Almighty God.4. The Divine revelations and inspirations are in 2 ways:a. the revelation of the words;b. the revelation of the contents;5. The Holy Qur’an is the word of the Almighty God. This is the assertion of the Holy Prophet of Islam. His Prophethood will be approved upon the Divine origin of the Qur’an.6. The termination of message and its relation to the outward (words) and inward (meanings) of Qur’an. One of the reasons that proves Islam is the last Divine religion is the superiority of the Holy Prophet and comprehensive nature of his religion (Islam).7. According to the tradition of "Thaqalain", the Holy Book in addition to its bearers (the true successors of the Holy Prophet) are the Proofs of God. To assert the Holy Qur’an alone as the Proof needs further discussions.8. To consider the Holy Qur’an as a miraculous sign is not limited to its words and verses only; rather it includes the indirect meanings, interpretations, secrets, hints, parables, the decisive and allegorical verses, the capitals in the beginning of some chapters, etc9. The current Holy Qur’an is not compiled according to the sequence of its revelation. Altogether, we can say that it is a collection of pearls, and each of them has its special brillianve and value.10. The Holy Prophet has been the addressee of the Qur’an.11. The Knowledge of Qur’an includes the concise, very concise, and the detailed / comprehensive branches of knowledge.12. Ethics and morality are parts of the Quranic teachings. Morality helps to purify the soul and achieve perfection. The humility of the obedient servant indicates the superiority and Lordship of the Almighty God. Mortification practices sometimes may cause independence of the servant.13. In the verses of the Holy Qur’an we observe indications about the sciences grammar and Syntax, medicine, economics, ethics, and natural sciences.

In the legacy of the tradition of interpreting the Holy Qur’an, various semantic methods of the words of the Holy Qur’an have been presented by commentators. In contemporary linguistics, various views and theories about lexical semantics have been presented. The purpose of this article is to explain the lexical semantics of the Holy Qur’an based on systems theory and to achieve a systematic method for the analysis of terminology of the Holy Quran. Due to the multidisciplinary nature of this article, descriptive, analytical systematic semantic method and Qur’an-to-Quran interpretation methods are used. While emphasizing the benefits of traditional interpretive methods and contemporary semantics, the author has tried to improve the lexical semantic analysis of the Holy Qur’an by using systems theory. According to this method, understanding the meaning of each word of the Holy Qur’an depends on understanding the meaning of all the words of the Holy Qur’an, and it is important to know the main words and the focal word to understand systematic connections between words. The author concludes that the focal word of the Holy Qur’an is the word "submission" which is the cornerstone of the main words of the Holy Qur’an.

The subject of this article is ‘the art of switching point of view for the purpose of dragging the reader’s attention in the Qur’an ’. At the beginning the researchers discuss the literal and terminological meaning of iltifat (‘conversion’; ‘turning aside in speech to talk about something before continuing with the original subject’; switching point of view for the purpose of dragging the reader’s attention) as well as express the benefits and conditions of using it. While examples are given from the Qur’an, different types and various kinds of it, with an analysis, are introduced. At the end we are going to mention a dimension of this art in terms of time and number. Furthermore, the place of this art in the rhetoric and eloquence of the Qur’an will be explicated.

Faith is the basis of religiosity and it has been the subject of discussion in many scientific and ‎political controversies throughout the history. The origin of the tendency to faith is one of the ‎fundamental questions in religious studies and it connects directly to the perspective on the ‎nature of faith. In general, the interpretations that has been raised about faith can be divided into ‎two main groups: 1. Sometimes faith means a kind of cognition and the way to achieve it, by ‎which man is guided to the recognition of the principles of religion. 2. Sometimes faith and ‎science are separated; therefore, to achieve faith man must meditate and control himself. Based ‎on evidence and studies, the present research finds that the second theory distinguishing faith ‎from epistemological science better captures the reality of faith. Faith is a voluntary act that ‎might crystallize without knowledge. The most important duty of man in the guidance process is ‎accepting and practically adhering to the truth. Thus, the most significant origin of faith is a force ‎facilitating this acceptance, causing man to resist the allure of infidelity, namely the force of ‎piety. Therefore, lack of piety leaves man vulnerable against the obstacles to acquiring faith, ‎making accepting truth more challenging‎.

From the Quranic teachings which play an important role among celestial and basic teachings in cognition of man, the issue of “soul” is of special position. This composition by a descriptive and analytical method and attitude of Ijtihad tries to study the verses in which this word is used. To have a more exact grasp of soul verses, they are grouped, and each group is explained by the help of other verses. Then in a defined order, the connection of each branch with other verses is showed. Acknowledgment of share semantic of soul in the Quran with two parameters of life and complementing and accepting existence of levels and degrees are resultant of this study.

In modern linguistics, studying a text considering non-verbal communication can lead to a new reading of the text and unveil the multiple layers of the message; as a text is a chain of vast signs from which extensive and diverse messages can be received according to the cultural context of the recipients. In this context, this article has considered the Holy Qur’an in view of nonverbal communication cues, including behaviors, time and location in order to decode the message transmitted through non-verbal elements. It has initially introduced various forms of communication and has benefited from theories of communication The results show that in the Qur'anic verses, different messages have been conveyed to the recipient through non-verbal communication by hearing, smelling and seeing, discovering which has a great impact on decoding the hidden message in the text. Therefore, it is necessary to acknowledge and employ this form of communication in order to reach a more profound and precise understanding of the meaning intended by Qur’an.

In this essay, the writer shows the firm and decisive Quranic roots and supports for the belief of Mahdism. He first proves the necessity of referring to the traditions of the Holy prophet and the infallible Imams which irterprete the verses of Qur’an. Then he classifies in the following categories: 1. The commom veres,2. The secondary verses,3. The specialized verses recognized by either Shia oe Senni scholars, to be related to the Mahdism issue.Then in each clssification, the verses are orderd in four groups.In this essay just the common verses are brought, namely those verses, which according to the mutually accepted interpretations of the shia and sunni scholars and writres are about the Holy Imam al Mahdi.This essay contains an introduction about the explanation of the Holy Qur’an on the basis of the traditions and words of the infallible Imams. Then he brings and explains about 9 verses of Qur’am, 50 traditions, and brings three explanatory indesces about those verses and traditions.

In the semantics of “Lisāna Sidq” in the Holy Qur’an, with the aim of solving some problems surrounding the interpretation of this Qur’anic term, the context of the two verses related to it has been studied here. This Qur’anic term in the prayer of Prophet Abraham (AS) is accompanied by two complementary adverbs: “Lī” and “Fī Al-Akhirīn”; To reconcile between these two adverbs, commentators use the word “Lisān” as figurative meanings of “praise”, “remembrance” and in one case, they have considered “fame”, but these meanings do not have evidence in the Holy Qur’an. The letter “Fī” in the complementary adverb “Fī Al-Akhirīn” means “Hawl (about)” and the semantics of the term “Lisāna Sidq” shows that the word “Lisān” may mean “speech” or “tongue”: according the former, this term is related to the statements that carries prophetic and truthful promises about “Al-Akhirīn”, and according to the latter, it refers to the tongue that expresses prophetic and truthful promises about “Al-Akhirīn”.

Nutritious safety and Using safe and enough food is one of the basic rights of every human being which, unfortunately, a lot of people are deprived of nowadays. Regarding this fact that such a crisis will increase in the coming decades; this writing tries to study the viewpoint of the Holy Qur’an in this regard. To reach this aim, first a definition of “nutritious safety” was given; the one which is usual in western Valid communities. Then, the author tried to define it though studying the verses of the Holy Qur’an which are related to the concepts of feeding and agriculture. The definition which is based on the verses of Qur’an is as follows: “producing kinds of delightful and legitimate food in Islamic society without dependence on Non-moslems so that all people of the society have access to food and be sure to provide it in the future and use it without wasting it”.

This paper attempts to illustrate that besides the practical impossibility of exact rendition of Sacred Texts, especially those belonging to a totally different cultural background, the exact translation of the Holy Our’an poses yet another difficulty, i.e. the speculative impossibility of rendering a Sacred Text that proclaims itself to be the Word of God. For this very reason, in some translations, it is explicitly stated in the introductory essay or highlighted in the title, that what is at hand is nothing but an interpretation or a reading of the original text.Moreover, the author has tried to shed light on some typical errors made by Muslims as well as non-Muslims, in their handling of Ouranic translations.A comprehensive bibliography of English Ouranic translations has been amended for those interested in this area of linguistic studies.