محمد علی همتی

One of the verses that has been a subject of disagreement among grammarians and exegetes since the early centuries is the verse “Wa labithū fī kahfihim thalātha mi’atin sinīna...”: “And they remained in their cave for three hundred years...” (Q. 18:25). The verse discusses the People of the Cave (Kahf) who fell asleep in a cave. According to this verse, the duration of their sleep was three hundred years, and there is no disagreement among exegetes regarding this meaning. However, there is disagreement about the grammatical role and case marking of the word "Sanin" in this verse. This word is the plural of "Sanah," meaning "year," and since it follows the number "three hundred," according to Arabic grammar rules, it should have the role of "tamyiz" (specification). Based on Arabic grammar rules, after the number "one hundred," the tamyiz should be singular and in the genitive case, whereas "Sanin" is plural, which contradicts Arabic grammar rules. Grammarians and exegetes have proposed five different roles for this word. This research, using a historical-comparative analytical method and library resources, attempts to provide a new solution for determining the role of this word. Since the Quran has borrowed words from some languages, especially those of its own family, and scholars have acknowledged the existence of such words, the use of the grammar of some Semitic languages is also plausible. The chosen branch in this research is the Syriac language, which shares many grammatical similarities with Arabic. The results of this research indicate that the role of "Sanin" in this verse is tamyiz, but not according to Arabic grammar rules, but rather in accordance with Syriac grammar.a

Understanding the nature of the Prophet Musa's language stuttering can solve some theological misconceptions that point to the unreasonableness of the physical defect, especially the defectiveness of the language of the Messenger of God. The research's goal is to understand the truth of language stuttering attributed to this divine prophet. According to the opinion of linguists, commentators and scientists, and the long-standing understanding in the Islamic tradition, from verse 27 of Surah Tᾱhᾱ, as well as some other Qur'anic and narrative references, the meaning of "'Uqdat" is his external and organic stuttering. The next step is to compare the preferred theory of Islamic texts to the statements and references of the Old Testament with a linguistic approach. This research, based on the descriptive-analytical-comparing method, concludes that, "Stuttering means the lack of eloquence of speech due to reasons such as lack of self-confidence caused by killing the Coptic man and tightness in the chest of Moses (as). So, the preferred opinion and the previous common view, i.e., organ defect, is subject to doubt and denial. "'Uqdat" was a concern that Moses (as) asked God to remove during his mission. God answered his prayer and removed that obstacle by appointing Harun (as) to his ministry. Surprisingly, the teachings of the Old Testament, with their linguistic and semantic implications, support and express this recent opinion more clearly as well.

The word “returning/resurgent” (rajʿ) in the verse “By the resurgent heaven” is one of the words for which Persian and English exegetes and translators of the Quran have not provided a single meaning. Rain; rotation of the sun; moon, and stars; angels, and soul are some of the meanings mentioned for this word in exegeses, and rain and the rotation of the stars are two meanings mentioned in translations. This research studies the reasons for the differences in the meaning of rajʿ through a historical-analytical method and has taken steps to solve the problem through a new semantic and paradigmatic relations method. Examining lexical sources, the course of exegeses, and analysis of narrations show that some etymologists and exegetes have gone wrong in finding the meaning of this word. Considering the fact that the narrations in this topic have problems in terms of the chain of narrators and they themselves differ in presenting the meaning of this word, it is difficult to give preference to them. Similarly, lexical sources have also not been able to prevent the difference of views. Therefore, in the following article, by applying paradigmatic relations and considering the semantics of two similar verses from the al-Dhariyat and Buruj Chapters, the problem of the preference of narrations has been solved and the correct meaning has been presented.

The term “Wildan” appears six times in the Quran, with two instances specifically referring to the eternal sons who serve the inhabitants of Paradise. In these two verses, “Wildan” is described as “Mukhalladun,” implying their eternity. Islamic scholars unanimously agree that “Wildan Mukhalladun” refers to the eternal sons in Paradise who serve its inhabitants, although there are differing interpretations regarding its specifics. In the year 2000, an individual named Christoph Luxenberg published a book titled “The Syriac-Aramaic Reading of the Quran; An Attempt at Deciphering the Language of the Quran.” In this book, Luxenberg claimed that Muslims had a mistaken interpretation of “Wildan Mukhalladun.” He argued that Quranic vocabulary borrowed from other languages, especially Syriac-Aramaic, and to understand verses containing these terms, one must interpret them based on Syriac-Aramaic. He altered many letters and dots of the words and created new meanings, claiming to unveil secrets within the Quranic verses. He misunderstood the meaning of “Wildan Mukhalladun” as “cool grapes” based on his Syriac reading instead of “eternal sons.” This research examines the words “Wildan” and “Mukhalladun” structurally and semantically across Hebrew, Syriac, and Arabic references through a comparative historical study. The results demonstrate that the root “WLD” exists in all branches of Semitic languages, sharing significant structural and semantic similarities, not only disapproving Luxenberg’s claim but also agreeing with the perspective of Islamic scholars.

The commentators and following them, the translators, have different views on the meaning of the two concepts "allā tukallima" and "sawiyyā" from verse 41 of Surah Al-Imran and verse 10 of Surah Maryam. The historical course of the interpretation of the two discussed verses shows that the commentators have interpreted the phrase "allā tukallima" in two ways; One is Zakaria's lack of power to speak and the other is Zakaria's discretion not to speak. In some cases, a commentator has given two different interpretations of two verses. In the case of the word "sawiyyā", sometimes it is used as present tense for the subject "allā tukallima" and sometimes as an adjective for "layālin". There are many narrations in this field that have problems in terms of chain of documents. The difference of opinion of the commentators has affected the Persian and Latin translations of these phrases and caused the emergence of different translations. On the other hand, this topic is also mentioned in the New Testament, which can confirm some views. This research was done with the library method and comparative historical approach to reach the correct meaning of the mentioned expressions. The results indicate Zakaria's inability to speak.

Grammarians and commentators disagree about the syntactic role of "asbātan" in the verse "…wa Qaṭṭa’nāhum Ithnatay ‘Ashrata Asbāṭan…" (باطا س ا ه ر ش ی ع ت ن اث م ناه ع ط ق (و Al-Aʿrāf:160). They have proposed several roles for it. Based on Arabic rules, nouns after eleven to ninety-nine must be singular and accusative. In the above verse, "asbāṭan" ((اسباطا (is placed after the number twelve must follow this rule and be singular, while it is plural which is incompatible with Arabic grammar. Four grammatical roles are mentioned for it in syntactic sources and interpretations. Christoph Luxenberg, the author of the book "Syro-Aramaic Reading of the Qur'an", has claimed that the grammatical role of "asbaṭan" is a determination of specification (ز یی التم (not according to the Arabic grammar, but to the Syriac grammar. He believes that the reason for the disagreement of commentators and grammarians about the role of "asbāṭan" (اسباطا (is their unfamiliarity with Syriac Aramaic language and its influence on the Arabic language and the Qur'an. The current research has reviewed Luxenberg's point of view with the library method and comparative approach. Although there are some similarities between Syriac and Arabic grammar, the results indicate that Luxenberg's claim is not true.

The aim of this study was to compare the criteria of a beautiful smile from the point of view of adults and the point of view of dental science.

The research method is cross-sectional and descriptive-analytical. The statistical population of the study included all the patients of Shahid University School of Dentistry, Shahid Montazeri Clinic of Shahid University School of Dentistry and private dental office (restorative specialist, orthodontic specialist and general dentist) who were selected by simple random sampling in each group of 65 people. A self-made paper and online questionnaire containing two parts of demographic information and smile pictures, each of which did not have one of the beauty criteria of a smile, was provided to the subjects. The results were analyzed by the chi square test and if the assumptions were not met, by the fissure exact test.

According to the obtained results, the highest percentage of satisfaction was related to midline deviation and the lowest level of satisfaction was related to the amount of dental display. The majority of people in the society were satisfied with the ideal smile. The presence of diastema and small teeth caused dissatisfaction in women

According to the results of the research, it can be said that comparison can be a good criterion for recognizing a beautiful and ideal smile in people who should; However, in order to increase the external validity of the research, it is recommended to conduct more research in this direction.

The difference of philologists in the meaning of the root "ḥ b k"(ح ب ک) has also been extended to the difference of commentators about derivatives of this root, including the word ḥubuk (حبک) in verse 7 of Surah Dhārīyāt. Philologists have defined this root as cutting the flesh to the bone, fasten and strengthening, and moderation, establishment and good skill in something. But the historical course of the interpretation of the verse 7 of Surah Dhārīyāt shows that the commentators have given twelve interpretations of the word ḥubuk, which are: 1. Good creation; 2. Beauty and excellence; 3. Ornament; 4. Stars; 5. Strong foundation; 6. Strength; 7. The seventh heaven; 8. ways; 9. Crease in things 10. Ali bin Abi Talib (as); 11. Curly hair; 12. Wideness. There are many narratives in this field, which mostly have weak chain of documents. In addition, the difference of commentators has also affected the Persian and Latin translations of this word and has caused different translations. This research was done with the library method and the new semantics approach (use of substitution relations) to reach the correct meaning and finally accepted the meaning of the stars.

The term "Ḥusbānan" in the verse "... wa Yursila ʻalayhā Ḥusbānan min al-Samāʼ…" is one of the words that have different interpretations in Persian and Latin interpretations and translations. Meanings such as punishment, fire, lightning, hail, cold, wind, calamity, etc., have been mentioned for it in interpretations and translations. The present study, using a historical-analytical method, aims to find the reasons for the difference in the meaning of "Ḥusbānan" and employs a modern semantic approach (associative relationships) to present the correct meaning. Examination of lexical sources and interpretations indicates that some differences are based on linguistic foundations and some on narrative ones. The available hadiths have issues in terms of authenticity and convey multiple meanings, making their prioritization challenging. Additionally, lexical sources have not been able to prevent differing viewpoints; the historical trend of interpretations shows that in the early centuries, the meaning and application of "Ḥusbān" were limited, but from the sixth century onwards, they expanded. In this study, by using substitutional relationships, an effort has been made to present a more precise meaning and application.

The word ‘Ruh’ is repeated 21 times in the Holy Quran. The wide usage of this word in Afro-Asian languages and the Testaments doubles the need to study its genealogy. This study aimed to investigate the etymology of this word in Semitic languages and in the texts of the Old and New Testaments using a historical-adaptive linguistics method and using library-based resources. Additionally, it explored the examples and scope of their applications in Jahili literature and the Holy Quran. Results indicated that the origin of the word is Semitic since it has been used three languages, namely Hebrew, Syriac, and Arabic, having an almost similar structure and the same meanings. The underlying meaning of this word is flowing and blowing, containing two important elements: being a factor of life and originating from a source. In the Holy Bible, it is sometimes used in a real sense (life force) and mostly in a figurative sense. As we approach the era of the New Testament and the Holy Quran, the meaning range of the word has been limited and the real meanings have replaced the figurative meanings. The connection of the word ‘al-Quds’ with the word ‘Soul’ in the New Testament and the Holy Quran indicates the truth of the meaning of this word. It means that the soul is a huge creation from the Almighty God and has different levels. Also, the combination of "inflation of my soul" in the Qur'an reveals the meaning of ‘flow of life from a transcendental source’.

The word “sarīm” in the verse “fa 'asbahat ka al-sarīm” (Q. Qalam:20) is a word that the Persian and Latin translators, as well as the commentators, have not given the same meaning, such as night, dark night, barren black, barren, burnt and dark, razed to the ground, abandoned and deserted, and harvested and picked. Two narratives were also mentioned, one of which became the basis for some commentators and translators. In this study, the analytical method and historical-comparative linguistics are used to determine the causes of the different meanings of this word and to present the correct meaning. The study of the Semitic lexical sources and the course of the commentaries and the analysis of the narratives show that the lexicographers and commentators did not accurately determine the meaning of the word. The abundance of word meanings in the sources used by the commentators and translators is involved in this matter. According to the original meaning of this word, namely: cutting and cutting off the fruit of the tree, the suggested meaning is “to pick." The Jāhilī literature, the lexicons, the evidence of the Semitic languages and the context also confirm this.

The inability of couples to resolve conflicts and deal with them appropriately may lead people to divorce. This study was conducted with the aim of determining factors affecting divorce in Iran during the last 10 years.

In this study, a systematic review was done. All the articles in the last decade (2010 to 2020) about the causes of divorce in Iran in Persian and English and in the databases PubMed, Scopus, Web of Science, Google Scholar and Megiran, ISC, SID were indexed using Persian and English keywords. From all the articles found, following the data entry and exit criteria, 27 articles were finally extracted and analyzed using the PRISMA guidelines.

The obtained results can be classified in several categories. These classes include demographic factors, economic factors, cultural-social factors, personality factors, factors related to incompatibility between couples, family factors and biological-psychological factors. In addition, 20 of the most important causes of divorce in the last 10 years were: male unemployment, lack of moral understanding, infertility, cultural and religious differences, involvement of family members, mental illnesses, drug and alcohol addiction, financial problems and insufficient income, from forced and forced marriage, sexual dissatisfaction, domestic violence, indifference to spouse, infidelity, remarriage, physical diseases, unrealistic expectations, immorality, foul language and obscenity, legal and judicial problems, lack of trust in each other, and moral corruption and illicit pleasures.

The findings of this research can help health policy makers to reduce divorce as a serious social harm by developing detailed programs.

The word Faḍaḥikat in the Qur’an (Hud: 71) is one of the words that commentators and translators of Persian and Latin have not provided the same meaning for it.. The commentators have expressed various meanings such as laughed, menstruated, surprised, etc.; but the translators have given only 4 meanings for faḍaḥikat, which are: laughed, menstruated, surprised and scared. Among these meanings, the two meanings "laughed" and "menstruated" have the highest frequency in interpretations and translations. Narratives have also been narrated in the meaning of faḍaḥikat which has become the basis for a group of commentators and translators. This research was carried out with the analytical method and comparative historical approach, with the aim of finding the causes and origins of the difference in the meanings of this word in the process of time and presenting a meaning that is close to correct. Examining the lexical sources and poems of the Jahili, Mokhazramin, and Islamic eras, as well as the historical course of interpretations and analysis of the traditions, and the examination of this issue in the Old Testament together with the etymology of the word "ḍ ḥ k" in Hebrew shows that the philologists, commentators and the translators were not careful in the meaning of the word and did not provide an accurate translation. The results indicate that of the two common meanings, "laughed" is closer to the correct meaning, and the meaning "menstruated" is the result of a wrong adaptation from the Old Testament.

The term “general spirit” of the Holy Quran is based on the concept proposed by Amina Wadud, a neo-Muslim of African-American origin. Shee believes that the verses of the Holy Quran should be interpreted based on this basis; because the general spirit and supreme goal of the Holy Quran have been gender equality. After presenting its solutions and methods in understanding the verses of the Holy Quran and reaching a bottleneck, the movement of returning to the Quran has chosen this basis to maintain and continue its movement. This stream analyzes the Quran based on hermeneutic-historical approaches and believes in the fluidity of the meaning of each word or verse based on the historical-cultural conditions of the reader of the text. The basis of the general spirit is the basis of the hermeneutic-historical method, which has not been seriously disputed so far. This article, which was written with a documentary method and a descriptive-analytical approach, deals with two main criticisms in terms of the ineffectiveness of this basis in the interpretation of the verses of the Holy Quran and its hermeneutic presuppositions and its triple consequences in the process of interpretation. The consequences of this basis include the separation of the Holy Quran and the Sunnah, the inadequacy of the Sunnah in expressing the meanings of the verses of the Holy Quran, the belief in the historicity of the Quran, and the absence of an objective and stable understanding of the Holy Quran

Gabriel Sawma is one of the orientalists who has written a book entitled "The Quran: Misinterpreted, Mistranslated and Misread, The Aramaic Language of The Quran." In this book, he claimed that the language of the Qur'an is Aramaic and Muslims' interpretations of the Quran in Arabic are wrong. Also, he has studied 52 chapters of the Quran and translated some of its words and verses into Aramaic. "Falan ukallima" and "Farīyyan" are two of these words placed in verses 26 and 27 of Surah "Maryam", respectively. So, this paper examined Sawma's view about these words with the method of comparative-historical linguistics and using library sources. The results show that this author's claim is contrary to the findings of linguistics, the Bible text, and the context Of the Quran.

Derivatives (katb)(ک ت ب) are among the most frequent words in the Qur'an, the Old Testament and the New Testament. This root is used in most branches of Semitic languages with the least difference in structure and meaning.The semantic domain of the (katb)(ک ت ب) has developed over time and in Arabic, in addition to preserving the original meaning, has taken on a new meaning that does not exist in any of the other branches of the Semitic language.The most important derivative of this root is the word "ketāb"((کتاب in the common sense, which is common and widely used in Semitic languages and is a key word in sacred texts. This research with the historical-comparative-analytical method and the use of library resources first deals with genealogy and analysis of the roots of "katb"(ک ت ب) in the most important branches of the Semitic language and then examines the various functions of its derivatives in the Qur'an and the Bible and has identified the commonalities and differences. "katb"(ک ت ب) means "writing" is one of the main meanings of this root in all branches of the Semitic language, which is crystallized in the Qur'an and the Bible, and culminates in attributing writing to God with the focus on divine law in all three Abrahamic religions.Writing with Biblical evidence was developed first by engraving on stone, tablet, and wood, and then by writing in ink on scrolls and paper.

The word "qaswara" in the verse "farrat men qaswara" is one of the words that translators, especially Persian translators, have not given a identical meaning. but Latin translators have translated the word almost identically, but it is often accompanied by a question mark and sometimes a surprise that indicates the translator has doubts about the meaning of the word. also translators, commentators have also expressed different views on the meaning of this word, so that in the commentaries up to seven meanings have been mentioned for this word. There are many narrations in Shiite and Sunni interpretive sources that refer to the meaning of qaswara. Hence, the commentators, based on the narrations, have each chosen a different interpretation for themselves. This research has been done with the historical-linguistic method with an analytical approach and with the aim of achieving the causes and sources of differences in the meanings of this word in the process of time and presenting the meaning close to the correctness by the library method. Examination of word sources and historical course of interpretations and analysis of narrations carrying the meanings of this word shows that both the word researchers in the meaning of the word do not have a definite opinion and over time some meanings have overcome other meanings and has been gradually established and later crystallized in translation. The study of the genealogy of the word in the Semitic languages has given rise to a new proposed meaning that is presented in the article.

The purpose of this study is to study the Qur'anic concept of benevolence (Ehsan) and to extract its principles and functions for today education. In this article, first the lexical and idiomatic meaning of Ehsan in dictionary books has been examined, then according to the relevant verses in the Qur'an, the meanings and examples of this word in the Qur'an have been mentioned. This research has been done with a qualitative approach and using the method of library data collection and analytical-inferential method. The research population included all Quranic verses related to the research topic and other related documents in the form of books and articles and the sampling method was purposeful. Findings show that due to the wide application of the concept of benevolence in the Holy Qur'an, and the strong emphasis of Qur'anic teachings on this value concept, benevolence can be considered as one of the axiological foundations of education. Doing good to others, doing good and perfect deeds, and doing good deeds and righteous behavior can be considered as general principles or rules that guide the practice of coaches and trainers in the training process. Ehsan's educational functions include promoting the social dimension of Hayat Tayyeba, its complementary function on the value of justice, interactive and two-way function, transcendental function, pragmatic function and analytical function are the educational functions of Ehsan Quranic concept.

One of the appropriate solutions in translating the linguistic prohibitions of literary texts from Arabic to Persian is the use of "theological aesthetics" techniques. This technique is used by linguists as a verbal strategy in studies of language prohibitions. translated.Since one of the ways to culturally evaluate literary works translated into Persian is to recognize and analyze the methods of verbal aesthetics in its unpleasant interpretations. In particular, the translation of the linguistic prohibitions of the novel "The Beginning and the End" by Najib Mahfouz should be explored and words and sentences should be prohibited as much as possible and strategies should be provided for their equivalence. This novel was chosen; Because there are relatively many forbidden expressions of language in it.In this study, we use the division of forbidden language types in Sharifi and Darchinian (2009) research, which refers to items such as words related to the private relations of men and women, girls and boys before marriage, and so on. After considering the theoretical and practical framework for finding the manifestation of the forbidden language in Persian, we use the division of good taste and colleagues (2018).The results of research in 5 main strategies in translating the linguistic prohibitions of the initial and final novel, the results show that: replacement with (33%) and preservation, with (32%) the most frequent and "elimination" with (4%) the least frequent trick in The proposed translation of this novel.

The application of the word "nafs" and its derivatives in the branches of the Semitic language and its numerous uses in the Qur’an and the Testaments indicate its ancientness and importance. The structure of the word in the northeastern and northwestern branches is “n-p-sh” and in the southern branches is “n-f-s” that indicate its evolution in the process of transition from one branch to another. The present study deals with the genealogy of the word "nafs" in Semitic languages, based on the comparative historical method. In the research process, the commonalities and differences are identified and its uses and examples in the Qur’an and the Testaments are shown. Evidence shows that the commonalities in structure and meaning are far greater than the differences. The word has more semantic development in some branches, the fact that is evident in the Qur’an and the Testments. "Rest" and "life" are two common meanings of the word in all branches, and then other numerous meanings have been extended from these two meanings. Its central meanings in these books mostly refer to transcendental issues such as God, soul and spirit. Some Arabic lexicographers have associated the word with the word "nafas", while this is not the case in other branches of the Semitic language.

The purpose of this article was to conceptualize jealousy in the Qur'an and to examine its origins as well as its consequences in the individual and social dimension and to provide educational solutions. The present study was conducted with a qualitative approach and using library data and analytical-inferential method. The research community included all Quranic verses related to the research topic and other related documents in the form of books and articles. The sampling method was purposive. The findings indicate that jealousy is due to the weakness of faith and weakness in beliefs, and love of the world is one of the most important factors underlying jealousy.Among the personal effects and consequences of jealousy in the individual dimension, deprivation of peace of mind, weakening of monotheistic faith and beliefs of man and dissatisfaction with his current situation, dissatisfaction with his possessions and lack of gratitude to God.Not to provoke people's anger, avoiding stinginess, avoiding hostility, hostility and resentment, not boasting and not expressing abilities, controlling the love of the world, paying attention to the special talents and interests of people, creating a sense of respect Dignity, appropriate distribution of love, laying the groundwork for the spirit of gratitude, awareness and creating divine insight, modeling and strengthening the faith of educators are among the educational solutions of the present study.

One of the most frequent words in the Qur'an is the word "zoj" meaning couple. The importance of this word is represented in two ways; One is due to its presence in most branches of Afro-Asian and Indo-European languages, which shows its application in large areas. The second is due to its use in the sacred texts of the Abrahamic religions, with its breadth of the semantic domain. The present study has been done with the method of comparative historical linguistics to achieve the structural-semantic evolution of this word in the mentioned languages using library resources. For further explanation of linguistic issues, examples and evidence of the Old Testament written in Hebrew and Greek and the New Testament written in Greek and Syriac (Peshitta) and the Qur'an are presented. The results show that the word probably came from Greek into Semitic, and has spread from the northernmost Semitic region to North Africa. Its main meaning is "connection", which is closely related to the yoke and the cow, which is crystallized in the religious texts of Jews and Christians. Over time, secondary meanings related to the principle of the first meaning are formed; so that the meaning of connection and joining change to the marriage of a man and a woman and the female sex. In later periods, the meaning of wife becomes central. In the last station of the Semitic languages, namely Arabic, the word has a semantic development. By employing it, the Qur'an presented one of the purest issues of creation, namely the law of "couple" among all beings to which man was ignorant before the revelation of the Qur'an.

God has assumed daily portion (income) not only for human beings but for all beings, with the difference that the breadth of human daily portion has various factors, many of which are related to their performance. Worldly daily portion in the Qur'an includes the necessities of life and spiritual daily portion has many examples such as blessed life. In the Holy Qur'an, human behavior towards fasts is involved in their continuation, expansion, interruption and receipt; This is also the case in The Bible, and since the nature of Islam, Judaism, and Christianity are the same, the teachings of these religions, which are created in their heavenly books, have similarities. This article studies the factors of receiving and expanding daily portion in the Qur'an and The Bible in a comparative-analytical manner. God has introduced the Qur'an and the covenants of daily portion, and one of the most important factors in expanding daily portion in both is obedience to God, and one of the most important factors in lacking it, is disobedience to divine commands.