AbstractTheme-creation means creating or discovering a new relationship between mental or objective elements that seem to have no connection with each other. Poetic illustration and bringing literary industries in poetry such as simile, metaphor, observance, allegory and allusion play a prominent role in the thematicization of a poet; The more these industries, the more imaginative and attractive the theme. Other elements such as mythological themes also help the poet in creating poetic themes.The present study, by examining Divan Anvari as one of the greatest Persian language poets in the sixth century AH, suggests that the extent, type and motivation of his attention to Semitic and Islamic mythology; In particular, show the stories of the divine prophets and his literary thematic techniques. This study seems to be very important in determining the linguistic and literary level of his poems and themes. Therefore, while addressing the reasons for Anwari's use of myths, the most prominent religious figures and Arabic and Semitic myths that have become the basis of the poet's thematic creation are statistically examined and Has analyzed. Research questions1. Has Anwari looked at all Semitic myths with the same heartfelt belief and view?2. What was the quantity and quality of Anwari in using Semitic and Islamic myths in expressing Research purposes1. Anwari study with heartfelt belief and the same view of all Semitic myths2. Familiarity and success of Anwari in benefiting from Semitic and Islamic myths in expressing

Sacred characters sometimes appear in Hollywood works without their former sanctity. The present article aimed at studying how prophets are visualized in Hollywood, as the most prominent film production and distribution system in the world, from transcendentalistic and metaphoristic perspectives. This article presented a semiotic analysis of four Hollywood cinematic works dealing with the lives of prophets: The Ten Commandments, King David, The Last Temptation of Christ, and Passion of the Christ. In this paper, an analysis of the selected scenes from the above-mentioned films and also the quality of the visualization of the sacred characters depicted in these works was conducted.

Verse 52 of Sura Al-Hajj speaks on one hand about the suggestions of Satan to the prophets at the time of their “tamanni” (aspiration) from God and on the other hand about God’s voiding these Suggestions to support the divine signs. There are different views concerning the meaning of “tamanni”- which is the matter of discussion- and the quality of Satanicsuggestions. Some of these views are in contrast withthe status of inerrancy of the prophets while some others in addition to their consistency with the inerrancy, are also in line with the exoteric meaning of the verse and the historic facts. “Tamanni” literally has two meanings: recitation and aspiration. Based on the first meaning, the verse signifies that after the prophets recited the divine verses completely for the people, Satan would start to tempt them and would try toobstruct their guidance by casting doubts or distorting the facts. Based on the second meaning, the prophets’ aspiration was to take all people to the right path but Satan used to try to make their aspiration to end in failure by casting doubts and distorting the facts. But in the both aspects, God would protect the prophets and at the end of the course the right would dominate the wrong and the torch of guidance was ablaze, illuminating the path of the people.

Mulla Sadrā has discussed many philosophical and theological problems among which prophets' sinlessness is. Most of his consideration of this subject has come in his exegesis of Holy Quran. Different definitions of sinlessness can be found in his works that despite of their apparent differences can be unified in one definition. It should be noted that he didn’t define sinlessness separately but among argumentation of sinlessness and interpretation of Quarnic verses. He believes that prophets are sinless before and after their prophecy. In his view, prophets are inerrant from unbelief, associationism (shirk) and those sins in conflict with prophecy whether inadvertently (sahvī) or intentionally (' amdī). He says that evidence for proving prophets' preservation from inadvertent big sins (kabīra) before prophecy and intentional small abominating (munaffirah) sins and also impossibility of oblivion are insufficient, and explains the reason of inadequacy in some of them. He gives us ten arguments to show the necessity of prophets' sinlessness. In introducing these arguments which are based on religious premises, he is influenced by Fakhr al- dīn al-Razī. Mullā Sadrā considers sinlessness as a divine gift which human beings can obtain only by His aid and His affirmation. In facing with those verses used by the opponents of sinlessness as premises of their arguments, Mullā Sadrā's method is carrying them as lapse.

The concepts of reform and corruption are ethical values that individuals' judgment on them will differ based on theoretical foundations and different perspectives. From one perspective, "divine governance" based on the satisfaction of the people is a criterion for individual and social reform, while in another perspective, the satisfaction of the majority of people is the criterion, even if it is not consistent with God's satisfaction. Therefore, it is necessary to discuss the criteria of reform according to the religious texts and pure reason. This research aims to explore the question, "In case of acknowledging the Prophets' duty to reform the society in terms of their declared goals, which criteria lead to the realization of their reforms?" According to the Quran and reason, the following criteria may be inferred: scientific, intellectual, ethical, and spiritual growth, freedom, divine governance, commitment to justice law, and the expansion of rights and justice in the personal and social sphere, which ultimately lead to the welfare, prosperity, dignity, security, happiness of society, and pure life. To judge them that to some extent they could reach these goals, their reformative actions in the societies must be evaluated. Fulfilling these criteria during the lifetime of each prophet is considered an indicator of his success, and the absence of them and the unstable situation of a prophet's society could not be considered as the criteria for later times during other prophets.

In his viewpoint on the divine Prophets and miracles- as ameans of justifying prophecy’s claim- and divine laws, Marsilio Ficino draws particularly upon two parts (sections) in Avicenna’s al-Shifa, Metaphysic and On the Soul (De anima). In this article, having put forth Ficino’s beliefs (ideas/conviction/understanding) on these matters, we substantiate Ficino’s references to Avicenna. Avicenna’s influence on Ficino is not limited to the above issues only. This Florentine Platonist is also indebted to Avicenna in other subjects such as the process of transforming of divine laws of Prophet, the necessity of existence of the prophets and the content of prophet laws.

One of the universal and spiritual roles of women was the effective presence in Divine prophets. In which they played a significant valued roles in the development and promotion of monotheism and Divine religions. Not only they had role in upbringing and material protection of these Messengers but by cleanliness and purity they provided appropriate background for appearance of these Divine blessing. In the study of prophets history from Adam (peace be upon him) to the Last prophet such an affair could be observed. Her holiness Eve, mother, sister of His Holiness Moses (peace be upon him), Assiyeh, the Faroh's wife, mother of Her Holiness Saint Mary, mother of His Holiness yahya to Her Holiness Khadijeh and Her Holiness Zahra (peace be upon her) were examples of these landmark women in Divine Religions.

A comparison of contemporary constructed notions, such as the Prophet’s (PBUH) ascension, with their roots reveals a clearer picture of them. Despite the consensus among Muslims on the ascension itself, a review of Islamic sources shows differing opinions on its various components, reflecting the diversity of perspectives on it over time. This research seeks to uncover how views on the Prophet’s ascension were at the beginning and after three centuries, and what factors influenced the emergence and evolution of these perspectives. To this end, adopting the history of concepts approach and assuming the validity and authenticity of the views, the study first compares viewpoints from the first half-century and the latter half of the third century Hijri (comparative periods) in terms of the what, why, and how (comparative considerations) and then examines the commonalities and differences among the relevant views and analyzes the factors that shaped and transformed them. The findings indicate that the opinions of scholars, after accepting the possibility and manner of the ascension, have focused on its purpose and the benefits derived from its functions. Perspectives have evolved from regarding the ascension as falsehood or sorcery to perceiving it as a miracle, direct verbal revelation, a constitutive component of Islam, and a reliable reference for resolving doubts. The factors influencing these viewpoints include the ancient beliefs of the Arabs, the acceptance of the Prophet’s) prophethood, prevailing political and social conditions, and religious motivations.

The article starts with this notion that in the near future the development of communication hardware and instruments will push humanity to a new phase of bringing religions face to face with each other. Then it is emphasized that each of the three major Abrahamic religions will be given an opportunity to know about each other’ s holy books without any mediators. Furthermore, this question is raised about the normative propositions of each of the prophets in the three scriptures, and the kind of existing similarities and differences. A conceptual definition of prophet and norm comes next and reasons have been offered to show that the notion of norm as described in the Holy Books is probably different from the one offered by sociology literature. Finally, to find answers to the questions, an eclectic research method for content analysis was adopted. Then with the help of a suitable software the normative propositions existing in The Old and New Testaments and the Quran were extracted and the research subject was categorized in 7 groups and the similarities and differences were explained as follows: 1-Dos and don’ ts in our relation with the prophets in general 2-Dos and don’ ts in our relation with Abraham 3-Dos and don’ ts in our relation with Moses 4-Dos and don’ ts in our relation with Jesus 5-Dos and don’ ts in our relation with the Prophet Muhammad (p. b. u. h. ) 6-Dos and don’ ts in our relation with other prophets 7-Dos and don’ ts in our view of the prophets’ miracles. At the end, with the help of Phi coefficient, the converging seven themes have been extracted and the resulting models have been presented.