How to profoundly change the beliefs of the polytheists during the age of revelation from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of revelation is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by Explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through Explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

The divine or naturalistic issue of prophecy has long been considered by theologians and has been studied under various headings. But it seems that there are still ambiguities in the wording of the issue and this theory has different interpretations. Through the present article, which is presented with a descriptive-analytical method and with the aim of writing and evaluating this issue, it is revealed that the theory of "theology of prophecy" has two different interpretations, the first of which is against "constitutionalism" and the second against "naturalism". . The first narration is discussed between the people of Hadith and the judiciary, and the second narration is discussed between the judiciary and philosophers. According to the hadith scholars and some Ash'arites, receiving the status of prophethood does not depend on any condition and is only subject to the providence of God. In contrast, the judiciary considers the reception of prophecy to be conditional on a series of conditions that make a person worthy of receiving this position. Without the need for a component called "divine resignation". In the present article, all these cases are discussed.

saint Mary is the only female Qur'anic figure whose name is explicitly mentioned in the Qur'an. The Qur'an refers to Mary's spiritual authorities and mentions the unique characteristics for him, characteristics that are worthy of a prophet. This raises the question, "Is Mary a divine prophet? " It has been considered by Quranic commentators on the one hand, and Muslim women researchers on the other hand. Most commentators have refuted the possibility of women's prophecy by quoting verses from the Qur'an and have therefore opposed the prophecy of Mary. In the meantime, the distinction between different definitions of prophecy and sometimes its confusion has been overlooked by the concept of mission. The present article aims to explore the concept of prophecy in the image of the Qur'an and and the Islamic tradition to show that gender has no role in the matter of prophethood. and to review the opinions of commentators in this regard by examining Mary's position in the Qur'an and provide provides sufficient support for a positive answer to the question of "Is Mary a divine Prophet? And to achieve this, it uses a descriptiveanalytical method.

Farabi is a philosopher who, for the first time, by taking a rational interpretation of revelation, took prophecy out of the form of a purely theological issue and included it in philosophical discussions. He, by using the argumentative method, proved generalities about the position of the Prophet, how he related to the unseen world and the characteristics of the Prophet. He did not need to go into detail to express the general laws of prophecy, and necessary did not use well-known religious words to express his views,Rather he substituted a noun for them and constructed imagination. The question in this study is how prophecy is presented in Farabi's works and also what does this new image have to do with the prophecy? In other words, what image did he present of the prophet and prophecy in his philosophy? One of the results of this study after proving the claim that there is no independent subject under the title of prophecy and also not using the word of "Prophet" (except in the first process of forming image) as well as by using Farabi's explanation of relevant, is that Farabi mentions the first chief as the recipient of revelation and taking advantage of commonalities between the definitions made of the first chief and prophet, directs the mind of the audience towards the subject of prophecy. According to his view, the first chief in the utopia corresponds to the Prophet with the condition of absolutely and the similarity between the Prophet and the first chief is confirmed and the challenge of lowering the state of Prophet to that of philosopher disappears in Farabi's view.

The word faith, religiously considered, has different meanings. Its general application in the sense of living based on Divine religion absolutely and more general than the function of the parts of human body that makes the essence of faith. In a particular application, it means hearty affirmation called the head of faith by which is established the essence of faith. The application of faith in other religious actions is accepted for their being religious and establishing a part of faith. Knowledge and understanding are counted the parts of faith and the grounds for hearty affirmation. Affirmative faith appears in special mental states such as love, resignation, confidence and satisfaction; it is the reason why some scholars have studied faith in an emotional approach.

The book “the Quran History” is the most important writing of the orientalists about the Quran and the history of the Islam History. The writer of this book, Noldeke, is an eminent orientalist who has written books in different fields of orientalism. The above-mentioned book which is his most important work in this regard includes topics such as revelation studies, collection and compilation of the Quran as well as the date of the revelation of verses and surahs of the Quran that the paper deals with the topics of the first type. From Noldeke’s viewpoint, the nature of prophecy relies on four principles including: having connection with the previous prophets, adherence to emotional instinct, using imagination in receiving revelation, and creating social changes. This type of viewpoint toward the nature of prophecy which is related to the theory of religious experience about revelation, in addition to being out of the essence of the teachings of the divine religions, is in opposition with Islamic religious thought and faces some problems within each one of these principles.

The Prophet of Islam has viewed the purpose of be'sat as the completion of moral virtues; such exclusion disagrees with the other purposes of prophecy mentioned in the Quran. It has been intended in this paper to solve the conflict and prove the exclusion. To do so, an attempt has been made to survey Fariqain`s traditional, exegetic and ethical sources and the performed researches of the field and, in this way, with reliance on the position of the Hadith in religious teachings and proving the exclusion of the end of prophecy in the field of ethics and regarding other ends mentioned in the Quran in relation to this final and ultimate end, essential need of morality to prophecy has been explained.

Despite all the attempts made by researchers on the interpretation and analysis of the Persian versified texts and works, including Sanayi's works and especially his book “Hadiqat-Al Haqiqat”, still there ought to be a lot more research done on the study of most of the verse texts; including the mystical verse texts as well. Most of the mystical works have the potential for further survey, and from other aspects in addition to the mystical aspect; one of which can be the theological survey of such works. Obviously, Sanayi, and the mystical-spirited poets after him that have mostly been influenced by his thoughts, style, ideas and methods and manners as well, have all expressed deep theological insights along with mystical issues in their works. Actually, without access to these thoughts and ideas, which shows the basics of their faith and belief principles, a precise evaluation and survey of their mystical position becomes impossible. The present article intends to make a theological study of the exclusive prophecy from the perspective of the Islamic dialectics, search and inspect the same issue in Hadiqat-Al Haqiqat. Then it reveals Sanayi's approach towards the dear Prophet Mohammad, evaluates, and finally analyzes the findings with the well-known theological findings of his own time. In the final section it means to show what Sanayi followed due to the subject of the religious theological topic and in which parts he has offered his own point of view or refused to follow the special religious ideas in particular cases.

In Islamic Philosophy and messengership are explained by two principles of reason and imagination. Ibn Sina has regarded the prophecy as having three degrees.The first degree, which is devoted to the perfection of holy reason and the faculty of theoretical reason. The second degree is a particular characteristic of perfect imagination and finally is the prophecy characterized by specific physical affections and locomotive faculties.He considers the perfection of imagination for the fulfillment of prophecy as a sufficient requirement. The importance given to imagination in the explanation of the meaning of prophecy can pay the way for entering of the personal imagination of the prophet into the area of revelation and receiving and transmitting it to others. But in the Philosophy of Sheikh al - Rais as long as the imagination is stronger, it can impart its impressions. On the one hand, if like Ibn Sina we regard the strength of locomotive faculties as another degree of prophecy, then we have opened the way for this objection that anyone who attains to the perfection of imagination or the locomotive strength has attained to prophecy. Whereas Ibn Sina believes that reception of revelation from active intellect through holy reason, conveying it to others a result of subtle impressions of strong imagination and declaration of miracles with the locomotive faculty, all sensual faculties in their perfect strength are the servants of rational faculty. Thus Ibn Sina shows that the perfection of imagination and locomotive faculties of prophet alongside the strength of intellect constitute a degree of prophecy.

Phenomenology of prophecy and revelation its Varieties in Judaism and Christianity, purpose of Jewish prophecy, and Jesus Christ’s appearance in his prophetic activity, criteria through which one may find truth or falsity, credibility or non credibility of prophet’s calls for in Christianity and Judaism, and prophet authority in Christian and jewish religious traditions, elaborated and analyzed in two sections, respectively. The authores focusing on scriptures (Old Testament and New Testament), while attempt to present new Narration of this Christian and jews religious concept and awareness of structural differences between Christian prophecy and Jewish prophecy, insist on prophet mediation in both religions and in this way they seek harmonize some seemingly heterogeneous elements of the phenomen of prophecy and revelation in Judaism and Christianity, in both construction, and function, relatively.