prophethood

One of the literary styles specific to the Qur'an is the "Ma Adrak..." style, which was used in the era of descent, and theFrom the perspective of both Sunni and Shia Qur'anic exegetes, the rhetorical style of the Qur'anic clause “Mā adrāka…” represents one of the most contentious interpretive issues. On one hand, its apparent meaning suggests "the addressee does not understand", while on the other hand, the intended addressee of the verse is undoubtedly the Prophet Muhammad. This raises questions regarding the relationship of these verses to prophetic knowledge, as the interpretation of these verses to portray a lack of knowledge by the Prophet contradicts the theological premise of the "divine knowledge of the Messenger." This rhetorical structure appears thirteen times, exclusively in Meccan Chapters [Sūrahs], and serves multiple rhetorical functions. This research, employing an analytical-descriptive method and relying on multiple evidence, does not interpret the address of the verse as indicative of the Prophet’s lack of knowledge and asserts that the addressee of these verses is not the Prophet himself. The difference and conflict in the perspectives of some Qur'anic exegetes regarding the grammatical and syntactical functions of the verses containing “Mā adrāka…” clearly indicate that the Qur'anic exegetes have erred due to their separation of this phrase. This conventional style served as a fixed pattern during the time of the Qur’an's revelation, utilized to capture the listener's attention when emphasizing the grandeur of a subject.

The language of the Qur'an is a language understandable to all and is organized in a structure consistent with human cognition. The use of the letters Jar and the adaptation of their spatial-sensory concept and their experience with the abstract and spiritual realms is an example of the adaptation of the language of the Qur'an to human thoughts. The present article seeks to examine the metaphorical role of prepositions in explaining the doctrinal concepts related to prophecy by descriptive-analytical method and using the basics of cognitive semantics. Findings show that conceptual metaphors, pictorial metaphors play an important role in expressing the authorities of the prophets. In some verses, God has expressed the doctrinal statements of the prophets using the prepositions and the cognitive meaning of the metaphors derived from these words. In such a way that the role of these cognitive mechanisms in representing concepts such as role model, infallibility, superiority, being dear to God, protecting people's faith and divine knowledge and in general tasks, attributes, teachings, is undeniable and mainly for conceptualizing such Concepts of human existence, objects, vessels and objects and structures and basic concepts such as light, force and obstacle, building and high directions, front, center are used. To use the physical nature of the human mind to explain the doctrinal statements of the prophets.

The present article studies the common concerns of al-Hakim al-Tirmidhi and Ibn Arabi with regard to issues including wisdom, sainthood (wilāyah), interpretation, and different grades of proximity (manāzil al-qurb). In addition, attention is paid to those original views presented by al-Tirmidhi which provided a basis for Ibn Arabi to develop his own theories. Concepts such as Stations (Manāzilah), the King of the Kingdom (Malik al-Mulk), Servanthood (‘Ubūdīyyah) and the Seal of Sainthood (khātam al-wilāyah) are thus referred to in the works of al-Tirmidhi and Ibn Arabi. Moreover, it is demonstrated that the former’s discussions pertaining to the elements of prophethood (nubuwwah) and speaking (tahadduth) paved the way for Ibn Arabi’s notion of the Prophets of the Saints (Anbīyā’ al-Ulyā’). Finally, some similarities between Ibn Arabi’s the Seal of Sainthoodand that of al-Tirmidhi have been explained.

Sunni Sufis and mystics have taken into account the issue of velayat or spiritual rank from 3rd century hijri onwards and each of the two groups of Shia and Sunni mystics in their works and words have talked about the aspects such as complete human being, velayat, relations between velayat and prophethood, necessity of godly men, their axis and reasoning among people in every period emphasizing on the continuity of life, end of velayat as well as chain and guilds of mystics. In this paper, in order to explain the topics of velayat and discussion related to it, the author takes into account similarities and differences in outlook of the aforementioned two groups through extracting reliable resources to show the ratio of their influence upon each other .