The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and GRADUAL prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of GRADUAL prohibition of wine was proved due to its content contradiction and opposition to the Holy Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the REVELATION of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the GRADUAL theory with the GRADUAL rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of GRADUALness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of REVELATIONs in Sunni exegeses by negation the intoxication of wine in GRADUAL theory have subjective exit from this verse for the motivation of defense of drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the REVELATION of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the REVELATION of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the GRADUAL theory is against the educational method expected by them. The unjustifiable consumption of some companions of drinking wine in Medina until the REVELATION of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.

Qurnic commentary based on the order of descending is regarded as one of the modern methods in Quranic commentary. Some assessments, however, have been presented on the validity and authenticity and consequences of the method. The main part of the assessments has centered on possibility or impossibility of agreeable principles and presupposions for the method. The presupposions of the method have been considered by some to be: GRADUAL state of Quran REVELATION and its agreeability with the method of descending commentary, determinate state of REVELATION based on the mushaf of Imam Ali (a), inferential state of current commentary, the harmony of subject-based commentary with descending order and the possibility of determining the order of REVELATION by reference to the traditions in the field. Some critical views can also be found in the field. Though some views on the method's consequences may not be accepted, main part of the critiques of principles and presuppositions are not acceptable. And without such principles and presuppositions one may not comment the holy Quran based on the order of REVELATION.

Some exegetic comments narrated from early scholars do not relate neither to the Quranic context, nor to lexicographical and linguistic evidences. As a case, such irrelevance can be observed for the verb faraḍa in the verse (Q. 24: 1), as well as the verse (Q. 28: 85). Regarding methodology, this research used both traditional lexicographical and linguistic etymological inquiries. The result of the research is the fact that both verses are speaking of the philosophy of the Quranic surahs being revealed GRADUALly in separate parts appropriate to social occasions and the challenges in prophetic era.

In this paper, the GRADUAL real numbers are considered and the notion of the GRADUAL normed linear space is given. Also some topological properties of such spaces are studied, and it is shown that the GRADUAL normed linear space is a locally convex space, in classical sense. So the results in locally convex spaces can be translated in GRADUAL normed linear spaces. Finally, we give an example of a GRADUAL normed linear space which is not normable in classical analysis.

The mystical texts while including some secrets, mystery, conceptual and meaning complications and also using the symbolic, impressive, magic and tuneful language, differ from the others literary and non-literary texts considerably. These differences are only considered by some of the intellectuals as the differences in language structure and know the meaning related complexity originated in the especial features of that language. Opposed to the mentioned viewpoints, this essay brings the priority of the concept and meaning over the language in mystical texts into sharp focus and reveals that REVELATION, understanding, interpretation and explanation of the meaning have priority over the terms and appropriateness of the language. Although the new findings based on REVELATION of meaning and concept creates a new language, it will be different from the other languages. In this regard, the understanding and interpretation by the general interpreters upon a the Holy Quran verses as well as the Khorasan mystics and Ibne Arabi"s ones in Fososelhekam, have been studied. The result of this essay and study have shown that meaning has priority over the terms and thought, in mystical texts. It also shows that the complementary development of the mystics" understanding of the Holy Quran till the period of Ibne Arabi and their effects and interplay on each other.

The mystic dialect and the language of heart is not something to be translated by every translator other than taste and REVELATION. The current paper is written to explore and study the mystical REVELATION in order to find the answer to the following questions: 1. What is REVELATION? To what world does it belong? What are the stages.2. What's the difference between the prophets' REVELATION and those of their successors.3. How can we distinguish the REVELATIONs from satanic impositions (wrong REVELATIONs).After studying REVELATION and its stages this paper concludes that REVELATION is of two types: surface REVELATION that pertains to lower heavens and spiritual REVELATION that pertains to higher heavens.Divine and mystics successors are able to get from the realm of surface REVELATION to the taste one and from spiritual REVELATION to the overall secret REVELATION, and the stage of secrecy or the most secrets that is rendering covered attributes and characteristics and drowning into the special uniqueness of prophet Muhammad and Imams.Thus the comprehensive REVELATION of Muhammad is the most complete REVELATION ever created in mankind.The true REVELATION associates with the followers of God and along with close relation with God it is toward the divine shariah. The disciple of God is linked to Him and the followers of Satan primarily justify their own way superior to acting upon shariah, as a result causing their desire to do sinful actions and whimsical joys.

Simultaneously with immense developments in different branches of human knowledge, Islamic theology, too, has improved and has taken up new issues and problems. One of the new issues addressed in theology is related to REVELATION and the possible impacts of the culture of the time on it. In the present article an attempt is made to study the possible impact of culture on REVELATION. First, the origins of this question are mentioned, and after raising the question, two approaches to the issue at hand are dealt with in relative detail. The positive approach to the question is dealth with at the beginning, because this perspective is not in line with Islamic teachings or beliefs. The last part of the article is devoted to the negative approach in relative detail, because it is believed that REVELATION definitely can not be affected by the pertinent culture of the time.

Criminal responsibility age has always been a controversial issue in criminal law. One of such controversies is GRADUALity or suddenness of criminal responsibility. According to most Shiite jurisprudents, criminal responsibility age in Islamic penal law is based on religious maturity age, i.e. 9 for girls and 15 for boys. Now, a number of questions arise here: Is founding the basis of criminal responsibility age on religious maturity correct? Is the age of religious maturity a religious matter or a natural one? Is it GRADUAL or does it happens suddenly? This paper studies the criminal responsibility age ofthe girls from different aspects, evaluates the existing related laws, suggests that this age is GRADUAL and varies according to girls' rational growth.

Islam is a comprehensive religion belonging to all times and places. One of its characteristics is that it was revealed and introduced little by little, its fundamental principles to be believed in, being given priority over its commandments, and, in turn, some of its commandments over the others. Even, for several reasons, some of the obligatory commandments were not introduced at once unless adequate preparations were made for them.This article is trying to show that when an Islamic government IS established in a society, it is obliged (by the shariah) to implement the divine commandments immediately unless doing so will bring dishonor on Islam, due to lack of appropriate ground, even among the Muslims. Therefore, for some reasons, the most important of which is a contradiction between commandments, the implementation of commandments may be postponed to future date, but the Islamic government is obliged to make preparations for them to be fulfilled.It seems that non-usury banking and Islamic system of taxes, in the Islamic economic literature, follow this regulation.

Apart from the close kinship between Ali and the esteemed Prophet, he is known as the genuine spiritual child of Islam. Since childhood Ali was brought up under the Prophet's guardianship who loved him dearly. Relying on the valid Ferigheen sources this article deals with the attributes and glories of Ali and his high standing in the eyes of the Prophet. Along the way it also engages with notions such as the fraternity between the Prophet and Ali, Mohammad's Prophet hood according to the Holy Koran, the Prophet's successor, the Prophet's strong love towards Ali, Ali's sacrifices for Islam.