Development and progress has been considered as an important indicator for human societies and there is this question that what the components and shaping factors of development and progress are according to the Messianic Utopia. In Islamic thought, development and progress manifests especially in the politics with the Imam of the Time’s governance. Since moving towards perfection brings about reaching the peak of prosperity and the Holy Quran has expressed the purpose of the mission of the Holy Prophet is expressing the religion, the full realization of this issue in the Messianic Utopia will be an indicator of Islamic development and progress. The aim of this research is to provide the process of Islamic development based on the doctrine of Messianism. In this article, the most important components for the development and progress based on Messianic doctrine are the centrality of the Imam, society’s support and sympathy with the Imam of the Time, coordination with the demands of the time, reason and thinking, strengthening the faith and purifying the hearts.

Arabic language is one of the few languages of the world which is very rich in vocabulary. There has always been a controversy among the scholars of decorum regarding the role and significance of from versus meaning in different discourses. Some of the scholars have observed that if the natural words are selected appropriately, the understanding of the meaning will not pose an insurmountable obstacle. On the other hand, the proponents of the priority of meaning believe that not only the from of the words should be at the service of meaning, but also they claim that the figures of speech are actually attributes of meaning and not the form. However, it should be mentioned that, it is the combination of both form and meaning which bring about the smoothness of diction and make a discourse euphonous. The appropriate combination of form and meaning and specifically the number of words selected to convey a particular meaning has a vital role in the eloquence of a discourse. The Arabic language despite the richness of its lexis has a tendency for brevity and it avoids periphrasis and tautology and consequently the role of brevity is so crucial that it is referred to as the "ornament of the Quran ". The present article studies the eloquence resulting from brevity and figurative meaning and their relationship. It also addresses the questions that, would any kind of brevitas result in figurative meaning or not? Is the figurative meaning resulting from ellipsis a kind of metonymy or intellectio?