hossein shojaei

The triliteral root "Wali" is one of the most frequently used lexical roots in the Holy Quran. Various nominal and verbal structures have been derived from this root, and some of the words and concepts formed from it, such as "Wali," have been the subject of much debate in Quranic literature. One reason for this is that although Muslim lexicographers and exegetes have enumerated various semantic components for this root, they have been unable to identify a core meaning and establish a connection among all the meanings of this root. This research, using etymological and historical semantic methods, attempts to examine the equivalents of the root "Wali" in Semitic languages, identify its ancient Afro-Asiatic origin, and trace the lexical and semantic evolution of this root from its inception to the present. The results of this study show that the word in question originates from the biconsonantal root "L-Y," which appears as "L-W-Y" in Semitic languages and continues as "Wali" in Arabic. This root in Arabic means "to accompany with affection and love," where the primary semantic emphasis is on companionship and following, with friendship added as a secondary semantic component. Attention to these semantic components, which can be traced in various uses of the root "Wali" in different levels of familial, social, political, and Human-God relationships in the Quran, is key to resolve many scholarly disputes surrounding this root.

Muslim commentators and lexicographers have not reached a coherent opinion about ṭāghūt, neither from literally, nor semantically, nor figuratively, and this has also caused a lot of confusion about this concept in the exegetical works. Using the etymological method, this article aims to clarify the historical meaning of this concept by illustrating the structure of this word and its origin. According to the research done in this article, it was found that ṭāghut is derived from the common Semitic root "ṬˁY/ṬĠY" which means “to make mistake, go astray”. Based on the use of this word in Jewish Aramaic texts and Christian Abyssinian texts, which are the origin of this concept entering the Arabic language, two references for ṭāghut can be found. The first reference is idols, which is borrowed from the Aramaic language, and the second reference is Kahins (shamans), which is borrowed from the Abyssinian (Geˁez) language. In the Holy Qur'an, the same two semantic spectrums are also reflected; both idol and god-like ṭaġūts are mentioned, and human ṭāghuts (which are shamans) are also mentioned. In addition to these two, ṭāghut is also used in the Qur'an in its general meaning in Semitic languages.

The word Rizq is used one hundred and nine times in the Holy Qur’an. Lexicographers and commentators have considered a wide range of material and spiritual meanings for this word; some of them have applied rizq to a material meaning only, others only to a spiritual meaning, and some to both material and spiritual meanings. This division of opinions among lexicographers and commentators has arisen while, based on linguistic evidence, rizq carried a limited and specific meaning in the pre-Qur'an era and in the era when the Qur'an was revealed. The authors of this article, with the aim of achieving the original meaning of this word in the Qur'an and using the historical etymology of this word, have shown that in the pre-Qur'an era, sustenance had a material meaning such as "food", "interest and share", "daily being"a And "giving to others" is considered its most important component. During the revelation of the Qur'an and with the transfer of this word from Persian to Arabic, the same range of meanings was also introduced into the Arabic of the era of revelation. For this reason, in understanding and interpreting the verses in which the word sustenance is used, one should focus on the material meaning of this word.

The root "WSṬ" is a root that is used in various forms in the Holy Quran, and its most important use is reflected in the concept of "ummat-e wasaṭ"(Baqarah/143). The lexicographers have mentioned two separate meanings (middle/superior) and some other marginal meanings for this root. The commentators of the Holy Quran have also expressed different and sometimes scattered opinions based on these meanings under the relevant verses, especially about the ummat-e wasaṭ. Meanings such as justice, chosen one, moderation or mediator between the Ummah and the Prophet (PBUH) are the most important of these opinions. The present research, using the method Etymology, has studied cognates of “wasaṭ” in Semitic languages in order to discover and reveal the semantic components in the root WSṬ and judge between the opinions based on it. This research came to the conclusion that the root WSṬ in Arabic is a Homonymy that is derived from two completely separate roots with two completely different meanings. This root in the phrase "Ummat-e Wasaṭ" does not mean middle or moderate, but means "powerful, leading and superior".

The science of history in the West has undergone many leaps since the nineteenth century. Over the years, history has removed many ambiguities, answered many questions and corrected many misconceptions. However, historiography and islamic historiography has not kept pace with these developments. This has led to a significant difference between the two when viewed from a Western and Islamic perspective. A clear example of this kind of difference can be seen in the presentation of historical issues in the interpretations of the Qur'an and the Qur'anic works of Orientalists. The present article tries with a critical approach to carefully consider the weaknesses and strengths of historiography and to point out the path that the interpretations of the Qur'an must take in order to be in line with the advances in the science of history. In this regard, the concern for the educational value of history and the avoidance of Israelis can be considered as two positive points of interpretations, which can be considered as the difference between the Islamic approach and the Western approach, but to improve the historiography of Qur'anic interpretations, some harms. Such as the existence of contradictory positions, the lack of balance between instructiveness and objectivism, the dominance of ideological attitudes in analysis, as well as the central character should be seriously considered.

In the psychological context of the environment, color is discussed as another environmental factor that has a great impact on human perception and behavior. In the study of psychological-mental performance of individuals, indicators are used that indicate the individualchr(chr(chr('39')39chr('39'))39chr(chr('39')39chr('39')))s cognitive status. Therefore, the aim of this systematic review study is to investigate the effect of color on Psychological functions of individuals.

This article is a systematic review study. Published full-text and English articles were searched in PubMed, Scopus, Science Direct ISI Web of Knowledge databases with the keywords color, function, cognitive, psychological without time limit and 60 eligible articles were reviewed.

Initially, 312 articles were identified from various databases. Among them, 123 articles had inclusion criteria. After that, 63 articles were excluded from the study due to lack of experimental studies and 60 articles were selected for final review. A total of 6 studies on selective attention,3 studies on alertness,4 studies on sport performance,7 studies on intellectual performance,7 studies on aggressiveness/dominance Evaluation,7 studies on caution/avoidance,6 studies on attraction,5 studies focused on store/company evaluation,7 studies focused on eating/drinking,4 Studies on memory,2 Studies on arousal and 2 Studies on time perception. The results show that color has a significant effect on cognitive functions including selective attention, alertness, Sport performance, intellectual performance, aggressiveness/dominance Evaluation, caution/avoidance, attraction, store/company evaluation, eating/drinking, time perception, memory and arousal.

Color should be considered as one of the main ways to promote mental health, perception and behavior of people.

A good work environment is a place where one can feel relaxed and focused. In the field of environmental psychology, color is one of the environmental factors that greatly influence human perception and behavior. The purpose of this systematic review study was to investigate the effect of color on work environment.

This article is a systematic review study. Full-text and English-language articles published in PubMed, Scopus, Science Direct, Google Scholar were searched using the following keywords: Color perception, color ergonomics, color psychology, color effect, mental health and Workplace. The search was without time limit, and 45 eligible articles were reviewed.

Initially, 262 articles were identified from different databases. Among them, 93 articles met the criteria for entering the study. After that, 48 articles were removed from the study due to lack of experimental studies and 45 articles were selected for final review. A total of 18 studies focused on color priority, 25 studies on mood and emotions, 6 studies on health outcomes, and 19 studies on the effect of workplace color on work-related outcomes. The results showed that color has a significant effect on emotions (eg mood), well-being (eg stress, comfort, well-being) and performance (eg productivity, creativity).

Workplace color should be considered as one of the main ways to promote the (mental and physical) health of individuals.

Ibn Bābwaih's period of life is one of the most arduous periods in the history of Shiite Imami. Imam's ghaybah from the direct access of people in this period, along with the adverse activity of other sects, not only confronts the general public with comprehensive mystification, but also afflicts the scholars with various intellectual issues. In such a situation, Ibn Bābwaih, one of the greatest scholars of the Imami, began to write the book of Kamāl al-din wa tamām al-ni'mah. In this book, he attempted to scrutinize the most important discourse challenges of that period, which created the perplexity and ambiguity surrounding the Mahdi's Doctrine. Since these challenges are not explicitly mentioned in the book, this study attempts to understand this case by analyzing the data of Kamāl al-din wa tamām al-ni'ma’s book. The result of this study shows that Ibn Bābwaih has tried to discuss three issues:1) Proof of Divine Hujah as the son of Imam al-Askari; 2) Imam's absence and non-conflict with Imam's duties; 3) The longevity of Imam.

Today, the use of interdisciplinary tools is a major solution to the development of science and the elaboration of previous findings. Mythology is one of the most popular interdisciplinary tools that attracted the consideration of other sciences. This is certainly not a coincidence, but the vast potential of mythology make this capability. The authors of this paper, using the library method, are trying to propose a model for a mythical critique, which emphasizes two areas of pathology and structural analysis. In the field of pathology through the three stages of recognizing elements, goals and mythical species, in addition to the recognition of mythical hadiths in a methodical manner, the goals of the formation of such narratives are also revealed. In the field of structural analysis, while studying the form of narratives, the probability of occurrence of processing in them is examined. Although the final judging on the authenticity of a narrative requires the aggregation of all documentary and textual statements, through this process, valuable data is provided to the researcher who helps him to understand the correctness of a narrative as much as possible.

The conquest of Iran by the new being Arab muslims prepared the primary context of muslims impressionability from Sassanid art. In result islamic art had been influenced deeply by Sassanid art during centuries. However this impressionability was not equal in all over the islamic territories and current art in Samani and Al-bouye territories is one of its anti types. Samani and Al-bouye which respectively governed eastern and western parts of Iran, were neighbors and contemporary. They were alike somehow because of their governmental construction. Both were affected by Sassanid art but in different ways. The aim of this paper is to study of similarities and differences in impressionability of Samani and Al-Bouye pottery and textiles patterns from Sassanid art. Since the art of Samani and Al-Bouye have major impress on development of the next periods, recognizing artistic qualities of these periods is necessary in studying history of Iranian art. Due to the research objectives we examined the fundamental question that what is the main reason of different impressibility of Samani and Al-Bouye art from Sassanid art? In this regard, the most prominent art of any period, the Samani pottery and Al-Bouye textiles were studied together and with Sassanid art samples by combination method of historical and descriptive method with a comparative approach. Its data is gathered via library source and by referring to books and articles and The observation method has also been used. During the research process, geographical, historical, social, political and cultural characteristics Samani and Al-Bouye governing territory compared with each other and then the artistic aspects of two governments in impressionability of Sassanid art was studied. The results of this paper indicates that one reason of different impressibility of Samani and Al-Bouye art from Sassanid art is intermediaries such as Sogdians and the Abbasids who Sassanid influences were transferred by them. In other words Samani art and especially pottery patterns impressionability from Sogdians- Sassanid art and Al-Bouye art and especially textiles patterns from Arab-Sassanid art is one of the reasons that cause different impressibility of these two era from Sassani art. At the same time, Samanids and Al-Bouye in various fields were trying to gain national legitimacy; thus as Samanids were ruled in areas that Persian language was the original language, supported Persian language to gain national legitimacy. Examples of these efforts is using mythical and epic elements in field of art. So it distanced from imperial dimensions while was satisfied by being influenced by Sassanid seeming elements. Al-bouye ruled over the area that had not been native and the central of government is Baghdad that most of them were Arabs. However Al-bouye started to make lineage in order to gain national legitimacy to introduce themselves as Sassanid's throne inheritable so they started being to influence by imperial elements of Sassanid art in their art works. To say more accurately, Samani's and Al-bouye's efforts in gaining national legitimacy to the masses are the main reason of having differences in their impressionability from Sassanid art.

The etymology is closely related to the awareness of the historical changes of a language. The more the domain of further changes is found in one language, the greater the scope of the study of etymology, because in etymology in relation to each change, the vocabulary transforms that they should be aware of. The etymology of the Qur''''anic vocabulary follows the same principle. Therefore, the present paper uses the documentary-library method to describe the important developments that are not considered in the etymology of the Qur''''anic words despite the occurrence. The result of this study shows that for the etymology of the Qur''''anic words, it was necessary to pay attention to three periods of Arabic language changes. In the current situation due to the lack of comprehensive works, only the semantic roots of the Qur''''anic vocabulary are given attention, whereas in this study it will be shown that for the etymology of the Qur''''anic terms, there must be three stages of the transformations of Arabic language, Arabic language developments, before , during and after the Qur''''an''''s revelation, because during these periods there were events such as the removal of some alphabet, the breakdown of Arabic after the advent of Islam and the transfer of the culture from the Buddhas to the sedentary people and the combination of the northern and southern Arabic languages in the period of wars –Futūḥat- that affects the etymology of vocabulary. Paying attention to these events extends the range of history required in an etymological study and yields comprehensive results in the field of the etymology of the Quranic vocabulary .

A large part of the propositions contained in the interpretations is related to history. However¡ since the Quran commentators do not consider themselves as historians¡ usually they adopt a uniform style in narrating the historical events. This style which is an imitation of the predecessors’ scientific interpretation caused the renderings of the historical events to be in a uniform and repetitive shape in the present era. When this traditional attitude towards history is compared with the present history approaches¡ simply one can conclude about the reasons of the stagnation of interpretation in this particular arena which is accompanied with some damages. This article critically examines the historical attitudes of the commentators and tries to express the damages contained in this kind of attitudes. It also pinpoints a need for the substantial changes in the way of implementing history in Quran interpretations.

The direct bond between the Qur’an and Muslims’ beliefs is one of the important factors، considered to result in a kind of exclusivism in conducting research on the Qur’an on the part of religious scholars in the Islamic tradition of studying the Qur’an. Due to this kind of control، there has always been a restriction as to how the Qur’an must be approached. Thus، the results of these studies have been mainly in accordance with the Islamic beliefs and principles، because the researchers have already been fully familiar with Islam، Islamic theology and the Qur’an. But by the virtue of the changes and developments occurring in science and research and the emergence of interdisciplinary studies and also to avoid exclusivism، a larger number of researchers currently engage in Qur’anic studies. Considering the inevitability of this climate، the sensitivity of research on the Qur’an and necessity of preventing mistakes in this field، it is of great importance to identify theological requirements for Qur’anic study in various fields of research. This article، by focusing on the theological requirements for interdisciplinary research on the Qur’an and using library method، tries to introduce the requirements for this type of research at three levels of epistemology، terminology and methodology so as to develop a proper outline for such research and thus alleviate worries about the results of interdisciplinary Qur’anic studies.