The belief in the divinity of the essence and nature of the revelation is an important issue in theology. The divinity or humanity of the Quran's words and content has been under attack since the early days of the revelation, and today, this path has been continued by Muslim and non-Muslims intellectuals. Shahīd (martyr) Ṣadr is one of the great thinkers proving certainty of induction by helping collective knowledge as well as probability theory. Using a descriptive-analytical method, this writing aimed to study this new approach to the divinity of the Quran. Accordingly, the divinity of the Quran was evaluated as certain and justified by taking five steps which are 'sensory and experimental observation of the phenomena', 'presenting the hypothesis', 'evaluating the hypothesis,' ' the uncertain conclusion,' and 'the ratiometric and certainty of the induction'; the last one was done by using the probability theory as well as five indications, namely 'illiteracy of the Prophet,' ' selecting the best character for prophecy,' 'difference between the Quran and the holy Prophet's words,' 'absence of discrepancy in the Quran,' and 'the Challenge'.

In the contemporary Islamic culture, the highest example of a Shahid (martyr) is a killed person who has given his life to achieve the ideals of Islam. However, it is difficult to provide a definition that includes its various examples throughout the history of Islamic culture; because during different periods, many instances such as the killed on the battlefield, those who have died due to the refractory diseases, unfair invasions even outside the face-to-face wars and the falling of a building, dead persons who were away from their hometown, and other such cases have been considered as a martyr and most of them have been documented in the narrations of the prophet. On the other hand, according to the current studies, this concept can't be found in the Holy Quran. In this Divine book, Shahid always means a court witness except in one case in which this word and its derivatives have been used to refer to the killed in the way of religion. In the prophetic narrations, not only the word Shahid has been used in a general sense including the killed person in the way of religion, but also its concept isn't in conformity with its Quranic meaning that is a court witness. It's not clear when this word has undergone a semantic change and has been used in the meaning of a killed person in the way of religion. Also, it's not known why in the considerable volume of the prophetic narrations, this word has found a different meaning from its Quranic usages. To reach the answer, first of all, we should reconsider the remaining evidence from the oldest period of this usage i.e., a killed person in the way of religion. In this way, we hope to show a picture of the oldest understanding of the concept of Shahid. With this aim, this article is conducted.

The impact of gender on language and thought of the authors is one of the serious strategies in linguistic studies that appeared in the late twentieth century by Robin Lycoff, American scholar, known as DSL theory. According to this theory, speech and writing features of two genders can be distinguished and examined. In this article poetic styles of Fadwa tuqan and her brother, Ibrahim, is studied according to the theoretical frameworks, in order to show that despite of the genetic, familial, social and cultural affinities, even in the study of a single topic, there are differences between male and female languages. Based on this theory, we chose fragments of the poems from these two contemporary Palestinian poet on shahid (martyred) topic, and we examined them from linguistic and intellectual dimensions. In addition, in this research by a descriptive-analytic approach we reached to this conclusion that Fadwa tuqan poems compared to his brother has linguistic elements of the feministic writing style, such as repetition, concentration and to a great extent, interrogation. Though martyred topic does not entail use of different colors, their poems typically enjoy limited use of colors. Therefore, we can conclude that the poetess used these formations in the case of her brother's weakness, As the reflection of ambiguous speech and hypothetical expressions in the poems of Fadawi is  more than that of Ibrahim, we notice that in the intellectual dimension, the poet compared to her brother, paid more attention to details, precision and showing emotions.

This study aims to depict transcendental governance in light of the thoughts and considerations of the Shahid (Martyred) commanders and officials. This research is practical in terms of purpose and the data was collected qualitatively, using library studies and documentary methods and based on purposeful sampling, the wills of 18 martyred commanders, who were accessible. The concepts were coded and categorized according to thematic analysis method . Then the research model was designed. According to the findings, 133 primary concepts were obtained. The concepts are in the form of 51 sub-codes and 12 main codes, including; The degree of stability of characteristics and strength of personality, and predictable behaviors,  effort to fulfill personal and social obligations without pretense and hypocrisy, good ethnic and social records, Obligation to comply with the constitution and obedience to the legal hierarchy in connection with the Velayat-e Faqih,  Developing self-management and being bound to correct action and self-control, Possessing useful and effective acquisition capabilities in performing human duties on duty, Functional physical capabilities on duty,  Correct understanding and analysis of how to face challenges from various crises in the path of national goals, Development of knowledge and thought based on wisdom and rationality, Avoiding and not paying attention to luxuries in the field of action, Effective and useful communication based on rules and ethics, Believing in fundamental changes based on commanding rulers and managers to do good and prohibiting rulers and managers from doing evil. It is hoped that paying attension to the codes help transcendental governance to the comprehensive development of Iran.

Shahid Motahhari has mentioned “Quran’s Language Recognition” topic in his “Ashnayee Ba Quran” book, first volume, and he talks about it in details over there. The Quran talks with various languages per his viewpoint because the Quran addresses the human and human has various dimensions. Therefore the Quran has to talk with him according to his characteristics in order to train him. Sometimes the addressee of the Quran is human’s mind and reason. Here it talks with logic and reasoning per Shahid Motahhari’s sayings. It is so that many of the Quran verses constantly invites for thinking, reasoning, reflecting, contemplating and similar examples. These groups of verses intend to look after human’s thinking and thought growth. For example inviting to think about the creation of the earth and the sky can be interpreted in this manner: “إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ”; Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellects. Inviting to think deeply of the Quran itself and realizing its unity is also a factor of mind’s growth and it is a ground base for faith to the Quran and the Islam: “أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفا كَثِيرا” Do they not contemplate the Quran? Had it been from] someone [other than Allah, they would have surely found much discrepancy in it. Understanding that not having discrepancy in the Quran is the reason for it being revelatory is achieved by thinking deeply and contemplating and it is not achievable by feelings or experiment or any other reasons. Sometimes the Quran addressee is human’s heart and it wants to talk with it and transform it. Shahid Motahhari has written in this manner that: The Quran beside its reasoning language has another language as well which it addresses the heart rather than the mind and this second language is called the language of feeling. The great deep feeling that exist in human and it is his connection with the absolute being is called “Heart”. He describes heart’s language as the language of human’s nature. He says one of the highest transcendental feelings of any human is his religious feelings and his god seeking nature. The Quran deals with this honored feeling and want to capture it. If the human’s heart gets taken, then not only his mind and thoughts but rather his entire being will get affected. Therefore in order to explain the language of the Quran, it is not possible to talk about one language, but rather the Quran has many languages with different tones and dialogs which this has been emphasized in Shahid Motahhari’s works. Accordingly it could be said: per Shahid motahhari’s idea, the Quran has a compound language with various aspects that will talk according to its audience so that none of them, whether scientist, philosopher, average or below average, would not feel needless of the Quran. This language does not belong to a specific kind or race but rather it is a language with different recitative aspects that some of them were pointed out. Contemplating in verses, narratives, old and new commentary books will also show that the Quran has different aspects in describing its contents and it uses different methods and languages in explaining the divine teachings.

Concerning the role people play in the Islamic government, Shahid Ñadr has made a peculiar statement which is diffferent from what other scholars have stated in this regard. The main question of this research is that ‘according to Shahid Ñadr, how would be the correlation between legitimacy and acceptability as far as a religious democracy is concerned.’ To find an answer to this question, an eclectic method has been used. However, in exploring Shahid Ñadr’s main theory, and in analyzing his theory, a library research method and a qualitative research method such as content analysis have been used respectively. Fom Shahid Ñadr’s point of view, Islamic government is essentially impossible to form unless its main component, i.e. infallibility, is present. This infallibility is directly guaranteed by God when one of the Infallible Imams is present and in Periods of Occultation this infallibility can be achieved by 1) the controls and supervision provided by both the people and the elites towards each other and the guardian jurist, 2) consultation (i.e., the spirit of holding consultation from the part of Infallible Imams on the one hand and that of seeking consultation from the part of people on the other) and 3) people and elites’ giving allegiance to the Muslim guardian jurist (wali-e faqih) to which Shahi Ñadr refers in Arabic by the term “jawwe Ýismat ”. To put it another way, the establishment of the Islamic government is possible when the quality of ‘infallibilty’ or what is termed as the ‘jawweh Ýismat ’ of the Muslim guardian jurist is guaranteed and this can be made possible if people’s participation in their governmental and social affairs reach to the maximum. Thus, the government of the Muslim guardian jurist is closely tied with the people’s participation, meaning that legitimacy and acceptability are closely interrelated.

Shahid (martyr) Sayyed Hasan Modarres was one of the most prominent representatives of the National Consultative Assembly (parliament) in the course of different years and assemblies after the Constitutional Revolution, and his name is intertwined with the concept of Assembly during the said period. While he was a nominee of the seventh parliamentary elections, he was not allowed to enter the Assembly; he was even expelled to Khwaf following an attack on October 8, 1928 to his home and his night detention. Hence, the fourth stage of his life, i.e. years of exile and prison, started, which lasted for nine years and a month and 24 days, until he was finally killed on November 1, 1937. There had been no reliable documents and therefore no reliable information on his days of exile, until a series of his instructions and notes named “The Treasury of Khwaf” was found and later published. This Treasury could partly shed light on the first two years and seven months of the life of Modarres in exile, yet the remaining two-third part of his exile was still unknown. Once some letters communicated between Modarres and his two sons, Sayyed Esma’il and Sayyed Abdul-Baqi were found, another significant part of his life was discovered. The present article seeks to shed light on a further aspect of Modarres’ life during exile and prison in Khwaf, based on the letters discovered.

Mahdavi poetry is subsection or subsidiary of the Velayi poetry in whose territory a wide range of religious or ritual poetry are located. History of Mahdavi poetry dates back the inception of in Persian (Dari) poetry when the name of Mahdi was made equal to a symbol of peace and justice and the name of the Antichrist, to a symbol for war, sedition and evil. Testimonials as a whole have been general. Honor, life, faith, territory and individual and social rights, human civilization has existed in all nations, communities and has a history as old as human communities are formed. A kind of resistance and resistance to oppression helped formation and the emergence of specific genre of literature called the resistance literature. Many great works and masterpieces of world literature, are in fact literature of resistance. Resistance literature has also an ancient history in Iranian literature. After 1979 Islamic revolution, an imposed war happened by Iraq towards Iran which was later called Holy Defense. It created a poetic genre for description of battles, valiancy of soldiers and Shahid Martyrs, which was unprecedented in Persian literature up to that time. Among the features of Holy Defense poetry is emphasis on the issue of reappearance of Imam Mahdi as promised savior and expecting him in the poetry of that era is wellrepresented. This paper is a descriptive survey, which describes the relationship between Holy Defense poetry and Mahdavi poetry and how Mahdavi influenced the poetry of the period. It is also examined to show the truth of the hypothesis that the Holy Defense poetry, just like Mahdavi poetry. is a subsidiary of ritual poetry.

Due to the important status of martyrdom in the context of Islam and Muslim thoughts, especially Shiites, some orientalists such as Wim Raven have sought to write works in this field. Throughout an article published as "Martyr" in the Encyclopedia of the Qur'an, Raven has explored the meaning of martyrdom and its genealogy, using the books and articles by other western scholars, especially Goldziher and Wensinck. According to them, he believes that "martyr" in The Qur'an means "witness" and "hearer of confession", and that reference of the term to the concept of "being killed in the path of Allah" is the result of a semantic transformation that occurs in the Old Testament and the use of "shahīd" in the sense of martyr owes to hadith literature. Orientalists believe that the term "shahīd" in the sense of martyr is a loan and post-Qur'anic word whose root is derived from the Syriac origin of Sahda. In the present article, with a descriptive-analytical approach, after examining Raven's semantics discussions and outlining his viewpoints and sources, we have considered the semantics of "martyrs" in lexical and Islamic books and then analyzed Orientalists' viewpoints in this regard. According to the historical analysis of the usage of the word "shahīd" in the sense of "the killed", its application is traced back to the outward contiguity of the concept of the killed with the basic meaning of the word "shahīd" (witness and presence). That is to say, due to the adjacency of the presence some of the killed on the battlefield and their practical witness to the faith of God and the Prophet, the concept of "being killed" is linked to "the presence", and gradually, this contiguity has led to the independent usage of the word "shahīd" in the sense of "the killed

“State of War” is the most significant consequence of war declaration. “Dār AL- Harb” is considered as the land against which Islam has declared the state of war. Sometimes it may be as the same as “Ma’rekeh” (the theater of war). Declaration and beginning of war influences the entire world and especially puts effects on political and commercial relations which may lead to their suspension, revocation or rejection. In international law, the theater of war is different from the region of war. The theater of war is the region in which the military combat takes place. The totalitarian nature of the modern war leaves no way-out for the impartial or neutral lands. Here, the discussion is over the restriction of region or theater of war. Three issues have been proposed for such a subtle: 1) Determination of military goals 2) Establishment of non-military zones 3) Preservation of cultural relics. Through the distinguishment of Dār AL-Harb from Ma’rekeh and restriction of military regions, Islam rejects the manslaughter of civilians and “Da’vat” (invitation) is the very fundamental basis of Islamic wars. Prohibition of military tactics against women, children and civilians has been quoted in different Islamic and historically documented texts from the early days of Islam. Theater of war has its own legal status and rights in Islam: 1) Right to seize the prisoner of war 2) Right to take booty of war 3) Right to take the enemy’s soldiers’ clothes or personal effects. The second issue is equal to Fructus doctrine (right of enjoyment) in international law. In Islam, booty of war is considered as public property and it is also noted that the warrior “Mojahid” of Islam is religiously free to take possession of enemy’s clothes and private stuff under the permission of Imam, in contrast with the modern international law which is silent regarding such issues. Another difference between Islamic views and international law is the status of murdered. The murdered is called “Shahid” (martyr) in Islam. It is noteworthy to say that Islam categorizes the lands (Dārs) into Dār AL-Harb which is usually as the same as Dār AL-Kofr confronting Dār AL-Islām but the latter is not necessarily Dār AL-Harb. Dār AL- Hayād is the impartial land and has her own rights and there is no such a category in Qr’ānic verses. Another type of Dār is Dār AL-Movāda’eh «The Land of Convenient» which enters into a treaty of non-hostility with Dār AL-Islām and the Shiite confirms it. Dār AL-AHD is the land in which one of the divine religions of Christianity, Judaism or Zoroastrianism is her official religion and sometimes it is called Dār AL-Sulh. Dār AL-Hodneh has not the above- mentioned features but in case of war against her, Dār AL-Islām may loose her interests.