In Islam, revelation is the cornerstone and source of all religious teachings. Most Muslims believe that the Quran's wording and meaning come from God, but some contemporary thinkers such as Muhammad Mujtahid Shabestari believe that revelation came from the subconscious mind of the Prophet (pbuh) and was subsequently incorporated into the Quran. He presents new definitions of divine revelation, word and saying and believes that the word and meaning of the Quran originated from the Prophet (PBUH). Since the basis of religious teachings and the source of all Islamic knowledge is revelation, considering the teachings of the Quran as definitive proof depends on one's attitude towards revelation. Shabestari considers the Quran as a product of revelation, not revelation itself. This paper examines his views and arguments using the analytical-critical method and critiques them using rational and narrative criteria. It concludes that Shabestari's evidence is unable to support his claims, since the words and meaning of the Quran come from God.

In this paper, I shall try to clarify the saying/showing distinction and to emphasize the role of this distinction in constructing a coherent picture of language and the world. In order to properly understand the differences between the sayable and the showable, I will throw light on the limits of language and the world. I will explain why it is impossible to say the showable and why it leads to non-sense. I will elucidate the relation between mysticism and the saying/showing distinction and show that both of them are better understood in light of Wittgenstein's solipsism. I will explain how Wittgenstein's transcendental solipsism is different from classical solipsism and how the former leads to pure realism. At several points, I will use the Kantian framework to explain Wittgenstein's view, especially when justifying Wittgenstein's realism.

Background and Objective: Today, human’ s health is known as one of the most important concerns in the 21st century. However, researchers have focused on different dimensions of health rather than only on the physical health. In this respect, saying prayers is one of the obligatory religious practices that can play an important role in human’ s mental, physical, social, and spiritual health. Accordingly, the present study was aimed at explaining the effectiveness of saying prayers in the structure of health. Methods: This is a review study. Using library sources, the effects of saying prayers on different dimensions of health were described based on the existing sources of interpretation and the related research findings. The data were collected using archived documents as well as the Quran and Nahj al-Balaghah and other specialized books, articles, and primary narrative and fiqh (Islamic jurisprudence) sources. The authors reported no conflict of interest. Results: Based on the findings, there is a strong and positive relationship between saying prayers and the four dimensions of health including physical, mental, social, and spiritual health. The results of field research confirm this effect and in few cases the relationship between saying prayers and health has been reported to be weak. Conclusion: Based on the findings, saying prayers plays an important role in increasing the feeling of satisfaction and health. Attention to this important issue can be increased more than ever before by developing and including appropriate educational programs in the structure and content of the textbooks in different fields and at higher education levels. In addition, by developing the capacity and ability to cope with the problems and difficulties, reinforcing an appropriate value system, cultural programs and workshops, we can prevent different diseases.

According to the doctrines of great monotheistic religions, God will fairly judge on the deeds and intentions of all people on the Day of Judgment in hereafter. He will reckon all deeds, even the tiniest ones, will do justice to everyone according to their acts, and will condemn some sinners to eternal punishment. There seems to be at least two important problems about this religious doctrine: First, the eternal punishment is inconsistent with divine justice; second, eternal punishment is inconsistent with divine love. Theologians and thinkers such as Anselm and Jonathan Edwards have tried to prove the consistency of eternal punishment with divine justice. Aquinas has also provided some arguments for the consistency of divine love with eternal punishment. There have also been endeavors in Islamic tradition to argue that the eternal punishment is consistent with divine justice; among the main and recent examples is Motahhari’s view in his book "Adl-e Elahi" (Divine Justice). Examining and comparing the main arguments presented against the two mentioned problems, the present paper argues that all of these arguments fail to provide justified moral answers to the problems, though they differ in terms of their merits and demerits.

When mystics and Sufis began to write down their spiritual experience, in addition to the verses of Quran, they took advantage of Hadith as well, and auspiciously and widely benefited from it in their cryptic literature. One of the traditions to which this group has vastly referred was the Hadith: “He who loves and remains chaste and conceals his secret and dies, dies a martyr.” The content of this Hadith tells us about the happy fate of a lover. This Hadith is criticized and repudiated by many Hadith researchers, but analyzing various reports on the documentation of this tradition, we found out that, based on the criteria used for the authenticity of Hadith, this tradition is acceptable. The present article is a glimpse at the documentation and the text of this tradition based on the Sunni criteria for ascertaining the authenticity of traditions.

Since the word "treasuries" has been mentioned in the Koran and Hadiths, scholars of the interpretation of the Koran and Hadiths as well as theologians, philosophers and Gnostics have discussed it from several aspects. In this paper, we first interpret it literally, formulating the scholars' opinions about it; then, we develop the discussion to the "key of treasury" and "treasurers"; finally, to make clear the philosophical-theological perspective in addition to the interpretation of the issue. We attempt to discuss the points mentioned among the scholars' utterances.

One of the four real attributes of the Necessary Being is Divine Knowledge, which enjoys special significance. Reviewing various views in defining knowledge and giving the rational arguments as well as narrated proofs to establish divine knowledge, the present paper deals in detail with the objects and the how of divine knowledge. Among different things that are the objects of divine knowledge, that which is most controversial are material creatures and their ontological states. The how of divine knowledge of His creatures is different before creation, after creation, and after annihilation? Most of objections are in relation to His knowledge of creatures and their ontological states prior to their appearance, which the paper’s discussion on it is comprehensive.

A famous saying is cited in many classic Persian works of prose and is attributed to Sa’ di (because of close similarity between it and a couplet by the poet). Yet, another version of it can be found in Tarike-s Wassaf. First of all, the article searches the exact words of the saying in Sa’ di’ s works, then it examines the manuscripts of Wassaf’ s work, and finally reviews other ancient works of Persian prose that contain one of these two versions of the saying. For instance, Fereidoon Sepahsalar’ s biography of Rumi (before or contemporary with Tarikh-e Wassaf), quotes the version that is found in Wassaf. The article concludes that Sa’ di and Wassaf have quoted an ancient Arabic maxim which was so popular between the learned Iranian.

Background and Objective: Considering the many stress-causing factors in medical students’ working environment and the destructive effects of depression and lack of identity on their personal and work life, and given the profound effects of religious practices and, most importantly, prayers on the mental health of the students and the importance of considering the paradoxical issues in this regard, the researchers decided to design and carry out this study with the aim of determining the relationship of prayers with depression and the type of identity styles of the students of Kashmar University of Medical Sciences. Methods: In this cross-sectional descriptive-correlational study, 129 students of Kashmar Health Education Complex, who met the inclusion criteria, were included in this study in 2018. The method of data collection was completed by explaining the research objectives, a demographic information questionnaire, Student Depression Questionnaire (USDI) and Identity Styles Questionnaire (ISI-6G) by the person under study. Data were analyzed by relevant statistical tests. Descriptive statistics and correlation coefficient were used for data analysis. In this study, all the ethical considerations were observed and the authors declared no conflict of interest. Results: According to the results, the mean score related to depression was 63. 18± 26. 99. The highest score in the identity styles was in the items related to the informative and normative identity styles with the scores of 40. 55± 6. 0 and 33. 22± 5. 24, respectively. There was a significant relationship between the variables of saying prayers, the obligation to say prayers and participating in congregation prayers and the degree of depression and normative identity style of the students; the students who were saying their prayers had a lower level of depression and had a high level of identity. Also, the students who participated in congregation prayers on a regular bais received the lowest level of depression and the highest informative, normative, avoidance and commitment Items of identity. Conclusion: According to the results, based on the relationship between prayers and depression and identity styles of students, it is possible to promote the level of identity and reduce the level of depression of students by taking effective policies in creating the culture of saying prayers in universities.