نبوت

Joshua bin Nun (AS) is regarded as one of the most significant and influential figures in Jewish history, known as the successor to Prophet Moses (AS). Historical records and hadith sources indicate that he was a descendant of Prophet Joseph (AS). While many of these sources affirm his prophethood, some narrations present a conflicting view, claiming that prophethood ceased within Joseph's lineage. This study seeks to explore Joshua's (AS) prophethood as described in these narrations and resolve this apparent contradiction. Using textual analysis and methods to validate historical reports, the study first gathers and evaluates relevant accounts about Joshua bin Nun's (AS) genealogy, ensuring their reliability. The evidence both for and against his prophethood is then examined in historical sources and hadith literature. Although some reports deny Joshua's prophethood, these texts show signs of transmission issues, calling their credibility into question. By referring to narrations that explicitly affirm Joshua's prophethood, alongside accounts that confirm divine revelation being sent to him, this study concludes that Joshua bin Nun (AS) was indeed from the lineage of Joseph (AS) and was among the prophets of the Israelites, attaining this role after the time of Moses (AS).

Prophethood, as one of the fundamental principles of Islamic thought, has a special place in various schools of theology. This study has conducted a comparative analysis of the Imami and Ismaili views on the necessity and benefits of prophethood. By emphasizing rationality and miracles, the Imami affirms the mission of the prophets and their role in outward guidance and resolving social differences. In contrast, the Ismaili school considers prophethood as a tool for revealing inner truths and spiritual guidance of humans . These differences reflect the different approaches of the two schools to the concept of revelation, the duties of the prophets, and the connection between the outward and inward aspects of religion. However, both schools emphasize common principles such as the infallibility and knowledge of the prophets. The results of this study can help strengthen interfaith dialogue and a better understanding of the differences and commonalities between Islamic schools.

“Revelation” is one of the most fundamental concepts of religion and is among the emanative principles in the fields of exegetic interpretation (Tafsir) and Islamic theology (Kalam). Meanwhile, individuals and deviant movements, such as the Ahmed Al-Hassan movement, seek to adjust the nature of revelation to approve their claim of prophethood. This research works towards the evaluation of the Yamani claimant’s perspective on revelation and the verse “Seal of the Prophets.” Using critical-analytical method, it addresses the robustness of definite religious foundations and enlightenment of various classes of society. The Yamani claimant believes that the "prophet” is connected to the angelic world and is aware of the Invisible. While being aware of the Invisible is crucial for any prophet, yet it is not sufficient on its own. Prominent figures such as Fatimah al-Zahra and the Imams (peace be upon them) acknowledged their knowledge of hidden matters, and yet they were not prophets. Furthermore, He has adjusted the groundwork to support his claim to prophecy by redefining the concept of "Seal of the Prophets" and considering the status of prophecy as something achievable.

The main objective of the present research is to assess the capacity of Islamic political philosophy (precisely Farabi's political philosophy) to address the efficiency of government through a comparative analysis of its foundational principles. Nowadays, government efficiency is considered one of the significant concerns of intellectuals and societies. The general judgment criterion for a political system depends on the extent of governmental efficiency. This research is based on the hypothesis that political philosophy, especially Islamic political philosophy, beyond the mentioned sciences, has suitable capacities for discussing the foundations of governmental efficiency. Among these, Farabi's political philosophy, one of the significant approaches of Islamic political philosophy, has a unique capacity to engage in the discourse on efficiency. The main research question is: What are the fundamental capacities of Islamic political philosophy, especially Farabi's ideas and thoughts, in confronting the concept of governmental efficiency, especially in laying the groundwork for efficiency? Understanding government efficiency in Farabi's thought requires presenting a conceptual framework or network related to efficiency in this philosopher's thought. In this research, an attempt has been made to extract these concepts and codes from the essential works of Farabi using a descriptive-analytical method. Some of the most essential elements of this conceptual network include happiness, virtue, wisdom, prophecy, love, and justice.

Education stands as a cornerstone of human existence, a tool wielded by prophets to steer individuals towards happiness. Their main endeavor in educating is the transition from polytheism to monotheism. Thus, this inquiry aims to elucidate the Quranic approach to nurturing monotheistic beliefs within the initial ten surahs of the Holy Quran, employing the Tanzeeli interpretation method through a comprehensive library research framework. The Quran's pedagogical framework is designed to cultivate monotheistic understanding in both belief and practice, fostering personal and communal devotion. What sets apart the Quranic method from other research in this field is its profound resonance with human nature, initially reminding humans of their weaknesses such as the worthlessness of their primary material existence and inherent ignorance, thus emphasizing the need for humans to commence their journey with a reverence for the Divine. The Holy Quran employs two educational methods, providing insight and motivational approaches to internalize belief in monotheism. By using commonsense reasoning, it deduces the monotheism inherent in creation and the monotheism of lordship, resulting in the worship of the singular deity (monotheism of worship), and by delving into the attributes of God, weaves together lordship and servitude, presenting a divine worldview by considering the origin of creation, the afterlife, and the validation of prophet hood. Ultimately, through motivational methods and utilizing both threats and enunciation, it focuses on human education. Initially, by describing the fate of the deniers, portraying the characteristics of the Day of Judgment, depicting the state of disbelievers in the hereafter, and illustrating the fate of previous humans, it addresses its audience with threats, then, using the tool of enunciation, it encourages individuals towards embracing monotheism, fostering a deeper connection with the divine.

Some Sufis have considered the Qur'anic story of Musa and Khizr, because of the superiority of Khizr over Moses in the appearance of the story, as a proof of the superiority of guardianship, vilayat, over prophethood, nubuvvat. In contrast, some others have spoken about the superiority of Moses' status over Khizr. Khizr's superiority over Moses creates theological problems, and to solve this problem in the words of the commentators and following them the Sufis, some cases have been proposed, some weak and some strong. Some of the cases may be counted as: Moses who was assigned to meet Khizr was not Moses, the prophet; Khizr was an angel of God and the prophet Moses was assigned to talk to an angel; Khizr's superiority over Moses was relative, not absolute; Khizr himself was a divine prophet and Moses' obedience to him is the obedience of one prophet to another prophet. The last answer is accepted by most commentators. Khidzr himself was a prophet and Moses' use of Khizr is similar to his use of Shoaib's companion. From the first interpretations of Sunnis and Shiites to our time, this opinion is mentioned by great commentators such as Tabari, Samarqandi, Beidawi, Andalusian Abu hayyn, and Sufis such as Bukhari, Qushairi, Hijwiri, Ghazali, Sana'i, Ain al-Qudat and Alaa al-Dawlah Semnani. It seems that among these sayings that help us in solving the issue of Khidr's superiority over Moses, this saying has more narration, because: firstly, it is confirmed by the narrations of the parties; And secondly, it does not contradict Islamic prophetology, and thirdly, it is in harmony with other verses of the Holy Quran.

The reasons for the necessity of prophethood have since long ago been of interest to many Islamic thinkers. Some, like the Ash‘arīs, who do not approve the rational good and evil, have considered only having a miracle as a condition to prove prophethood, both in terms of the truth of the claim and the content of the mission, but some others, such as ‘Adlīya and Mu‘tazila, have considered miracles as the only reason for claiming prophethood and have proposed different reasons to prove the necessity of a prophet. Fāḍil Miqdād, a seventh century theologian, and ‘Allāma Ṭabāṭabā’ī, a contemporary philosopher, have used different proofs and methods in expressing the necessity of a prophet. By adhering to the method of theologians and using the proof of divine grace (burhā-i luṭf), as well as by reasoning according philosophers’ method and using the proof of typical reforming of man, Fāḍil Miqdād has proved the necessity of the Prophet's mission. But ‘Allāma has not only rejected the two methods of Fāḍil Miqdād with substantial reasons, but also has provided numerous proofs such as the proof of human need for a perfect legal system, the proof of guiding man to the desired perfection, and the proof that the earth is not empty of an authorized guide (ḥujja). In this article, ‘Allāma Ṭabāṭabā’ī's opinion is elucidated as the preferred opinion for having apodictic proofs.

This article examines the grammar of narration in a selection of Qur’an’s punishment-oriented stories. The general structure of these stories is based on the fact that God sends a Prophet to guide a nation or a group; the deniers oppose the call of the Prophet; the Prophet endures many hardships and sufferings; the opponents keep on being stubborn and opposing; the Prophet asks God for help; God answers the Prophet's prayers and punishes that nation and group in different ways. The question is whether it is possible to provide a general model of the analysis of the narrative deep structures of these stories? The main events of these stories are based on the three main structures of monotheism, denial, and justice, which are performed by the three practitioners: God, the Prophet, and the people. According to the semiotic square of Greimas, monotheism (life) comes against disbelief (non-life): from disbelief come oppression and injustice, and subsequently, oppression turns into non-oppression or justice. In the light of the revelation context, the inter-narrative relationship between the story of the Prophets of the past times and the biography of the Prophet (S.A.W.) can also be seen. These stories have the criterion for measuring the actions of the addressees. Therefore, these stories leave mere history and, in terms of discourse, enter the continuous flow of time.

This paper has been inspired by description and explanation of a group of hadiths that consider true dreams as one of the components of prophecy and the dreams of prophets as revelations as well as a group of traditions which indicate that the Prophet of Islam received the first revelations in truthful dreams. So the authors were prompted to investigate the content of traditions that consider true dreams as one of the components of prophecy with a descriptive-analytical method. In the paper, an attempt has been made to explain the relationship between these narrations and dream interpretation, as well as to answer the question of whether the true dream of the prophets is a part of epistle revelation. The findings indicate that the nature of revelation and true dreams are similar in some dimensions and different in other dimensions; this will not cause dreaming as a revelation because the clear narrations indicate that the prophet received the revelation in the dream and not by a messenger. Other narrations have considered true dreams as a preparation for prophecy and considered them to be a part of prophecy, not that the revelation was revealed in the truthful dream. The true vision of the prophets has different levels. In any case, the nature of revelation and the true vision of the prophets would not be the same if the divine revelation were revealed in the dream.

Anyone who attains the position of prophethood is able to inform about God's decrees and orders. According to Islamic scholars, the issue of Khatam and Khatam of the Prophet of Islam is one of the essentials of Islam. Since finality is one of the main topics of Shia and Sunni thinking, the problem of some is that how is the Prophet of Islam the last prophet of God and the end of prophecy, while Jesus (AS) is alive now and the time of his reappearance will return to earth? Why, despite the presence of Jesus (AS), Hazrat Mahdi (AS) is leading the uprising of the end of time? In the same way, in the case of Hazrat Khizr - because he is a prophet of God - as well as Hazrat Elias and Hazrat Idris, such forms can be proposed that according to the Shia belief, they will return at the time of the appearance of Hazrat Mahdi (AS), do they still remain in their position of prophethood or not? In this article, using the descriptive-analytical method, the related verses and narrations have been investigated and the results show that the Prophet of Islam is the Khatam al-Nabieen and Khatam al-Mursalin, and we do not have any other prophet or prophet. If someone was a prophet at the same time or after the Prophet, it is not compatible with being the last of the Prophets, because with the finality of the Prophet AS), the legal revelation was interrupted. Prophet Jesus (AS), Khizr, Elias and Idris, peace be upon them all, their descent and presence at the time of the appearance of Prophet Mahdi (AS) does not contradict the seal of Prophets because they are Muslims and subject to the conditions of Islam and the Imam Zaman(AS) will be.

The identification of Dhul-Qarnayn and understanding the components of his story have long been of interest to Qur’an scholars. One of the pivotal elements in a more solid understanding of Dhul-Qarnayn concerns his Prophethood. The outcome of this discussion will be revealed in the adaptation of historical figures to him. This research, using the descriptive-analytical method and referring to written sources, seeks to investigate the characteristics of prophecy in the Qur’anic story of Dhul-Qarnayn. To this end, 11 components contained in the verses of the topic and the related narrations have been extracted, which have the merit of playing a role as proofs to prove the prophethood of Dhul-Qarnayn. These proofs are: Dhul-Qarnayn being addressed by the Lord; being sent forth; calling to monotheism; benefiting from God’s providence; benefiting from cause; entrusting judgment to him; monotheistic actions; news of the Day of Judgment, and comparing him to Imam Ali (A.S.). Matching these proofs with similar examples from the Qur’an and the use of valid traditions makes the system of the aforementioned proofs stronger towards the hypothesis.

The criteria of justice is one of the main components of the theory of justice, and considering its importance, the purpose of this article is to search for the criteria of political justice in the thought of Ayatollah Sobhani. By referring to Ayatollah Sobhani's works, thought and the logic of his thought and using the descriptive-analytical method, in the hypothesis of the research, it is emphasized that his type of analysis of the theological foundations that has a political-social extension, in his perception of the criteria of justice is politically effective and there is a meaningful relationship between monotheism, prophethood and imamate on the one hand, and political justice on the other hand, which can be seen in three stages: Gaining power, Exercising power and Monitoring the power. And on this basis, according to criteria such as: equality in opportunities and privileges, fair legislation, the possibility of active participation of citizens in politics, meritocracy, respect for the rights of critics and minorities, the sense of responsibility of citizens, the control of those in power, and the recognition of the right to freedom of citizens. acquired. This issue has not been investigated so far and therefore it is innovative.

This study delves into the examination of women's socio-political participation in the Islamic world. It aims to explore the historical context of women's position in other Abrahamic religions, including the teachings of Judaism and Christianity, and subsequently analyze their socio-political participation within the framework of the Quran, the primary source of knowledge for Muslims and the Islamic world. It appears that the fluctuations in Muslim women's political participation are intertwined with the historical and political developments of the Islamic world. In this regard, by focusing on the political transformations of the Islamic world, we can evaluate and analyze women's socio-political participation in the three eras of prophethood, imamate, and occultation. To achieve this objective, a descriptive-analytical approach is employed. The findings of this research reveal that, with the exception of the periods of prophethood, imamate, and the Islamic Revolution, in other historical periods, women have only been able to participate socio-politically from within the confines of the court and the ruling elite, and rarely have instances been observed from within the broader society. Following this, the article will endeavor to evaluate and analyze the socio-political participation of Muslim women in the three axes of prophethood, imamate, and occultation, after a brief introduction to the fundamental concepts of socio-political participation

One of the important topics in divine religions is the truth of the concept of "prophecy". The problem of prophecy is a problem that, due to its prominent position in religions, has occupied the mind of every thinker interested in theological topics. Jewish, Christian and Muslim thinkers have discussed and written works on this issue. Considering the concept of prophecy in Christian theology, Jewish theology and even Islamic theology, of course, with a theological approach, it seems that what is seen in this regard and around the issue of prophecy in all these statements and works has many gaps and shortcomings and it is not clear, and none has been as close to the truth of this concept as the school of Shiite mysticism. Therefore, the current research is aimed at explaining the truth of the problem of prophecy, to examine it from the deep perspective of Shiite mysticism. For this purpose, most of all the points of view of Imam Khomeini (as) have been taken into consideration. According to the author's belief, correct explanation and understanding of this concept from the point of view of Shiite mysticism, due to its comprehensiveness and inclusiveness, prevents fruitless conversations and leads people to the truth. Also, this mystical explanation of the problem of prophecy can be seen as the answer to many questions and issues raised in this field. Therefore, many topics and issues, such as those discussed and followed in the topic of "prophecy prediction test", in contrast to this lofty and pure view, in principle, do not show anything other than smallness and defeatism.

One of the important points of the miracle in general is the attention to its characteristics, which distinguishes it from other miraculous things such as magic and proves the superiority of the miracle. In this regard, although it can be acknowledged that all Islamic sects and even Western thinkers believe that the miracles of the prophets are supernatural, but that this supernatural means violation of the law of causality or it is realized in accordance with it, said different words. This article tries to explain some of the most important conditions of miracles in an analytical-descriptive way, such as examining the relationship between habit and nature with miracles, the relationship between miracles and the law of causality, the inevitability of miracles, explaining the perpetrator of miracles and generalizing the challenge in all the miracle of the prophets in the Quranic thoughts of Ayatollah Javadi Amoli. In this regard, the miracle of the prophets is formed in relation with the occult causes, which itself indicates the inability of others.

One of the verbal issues formed under verses is the "miracle" topic. The thinkers have falsified the term for the document and the prophecy of prophets; But no comprehensive definition for miracles has provided a definition for miracles according to their recognition and understanding of the Holy Qur'an and some historical reports, as well as the verses in the Qur'an. The research needs is to provide a comprehensive definition of this term by examining the view of Muslim thinkers. The results of the present study using descriptive-analytical method and citation to the verses of the Holy Qur'an are: 1. The miracle in the word, the name of the subject and means that Muslim scholars are for the current feather of the document and positive The mission of claiming prophecy is, they have chosen; 2. The miracle is based on the verses of the Qur'an regarding the miracles of Jesus and Moses 7 and the rational assumption of the prophets and proposals, and as some thinkers say, there is no need for defensive necessity. 3. The necessity of providing miraculous, reasoning and projection is to verify the truth of claiming claims of prophecy; 4.

The term nabi from the root of naba’ means informer, and nubuwwat  refers to a position with high dignity and high rank. In the holy Quran, nubuwwat encompasses men who have prominent attributes and are the mediator of divine grace. In the Old Testament, this responsibility rests with men and women who are spiritually superior to the people of their time. The present article is organized in three parts. In the first two parts, the concept of nubuwwat and its requisites and functions in the holy Quran and the Old Testament are explained separately, and it is comparatively analyzed and examined in the third part. Examining the concept of nubuwwat in these two holy books, it was revealed that the commonalities in the personality and conduct of the prophets are more than the differences. The disparities have resulted from the ranks of the prophets and the conditions of their time, as well as the perceptions of their followers. The paradoxical picture of the personality structure of the prophets, which is sometimes seen in the Old Testament, needs to be scrutinized and has been inserted into it by the followers and adversaries. Naturally, strengthening the commonalities in the rulings, the Sharichr('39')ah and the concept of nubuwwat is a good platform for comparative studies, coexistence and greater interaction between the followers of the two holy books.