mohammad ali hemmati[

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 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.

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.

Glass fiber posts, along with their esthetic properties, may have a better stress distribution than cast posts, Therefore, the aim of the present study was to investigate the effect of glass fiber, casting, titanium, and zirconia posts on stress distribution in maxillary central tooth treated with different amounts of ferrule using finite‑element analysis.

In this experimental study, three‑dimensional models of maxillary central incisors that have undergone root canal treatment were designed. Then, the models were divided into four groups according to the type of post (Ni‑Cr casting, glass fiber, titanium, and zirconia) used. Zirconia monolithic crowns were used in all the four groups. Ferrule heights were repeated at 0 and 2 mm in all models. Models were entered into COMSOL Metaphysics software. Then, the force of 100 N with the angle of 135° on the palatal surface was applied to the longitudinal axis of the tooth, and the stress distribution in the models was investigated.

Maximum stress was observed in the middle third of posts. Stress distribution in glass fiber post was better than zirconia and casting posts. Stress accumulation in models with zirconia, titanium, and casting posts was also found in the site between the middle third and coronal third, whereas in models with glass fiber post, stress accumulation was found between the crown and the cemento‑enamel junction. In models without ferrule, stress accumulation was observed in one‑third of the coronal, especially in glass fiber posts.

The post material and ferrule height affected stress concentration. The stress in the cervical area of the dentin was more for glass fiber post when compared to other posts. The use of glass fiber post in teeth with no ferrule results in lower stress along the post, but greater stress in the simulated tooth region.

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.

There is lack of information regarding the effect of different denture cleansing solutions on the retention of attachments. This study aimed to as-sess the effect of denture cleansing solutions on the retention of Dalbo-Plus and Loca-tor attachment systems.

This study evaluated 160 attachments including 80 Locator and 80 Dalbo-Plus attachment systems. The attachments were mounted in acrylic resin blocks and were subjected to a universal testing machine to measure their baseline retention. Each attachment system was randomly divided into four groups for immersion in cleansing solutions namely water, 5% sodium hypochlorite diluted 1:10, Dentipur denture cleanser, and Corega denture cleanser for a period of time corresponding to 6 months of clinical service. The attachments’ retention was measured again after the immersion period. Data were analyzed using ANOVA and Tukey’s test.

The retention of Dalbo-Plus attachments in water and Dentipur was significantly higher than that in other solutions (P<0.05). The Locator attachments had the highest retention in Dentipur followed by water, Corega, and sodium hypochlorite. The retention of Locator attachments was significantly higher than that of Dalbo-Plus in all solutions (P<0.05). Immersion of attachments in Dentipur in-creased their retention. Locator attachment showed higher retention than the Dalbo-Plus irrespective of the type of cleansing solution.

Dentipur can serve as a suitable denture cleanser since it increased the retention of attachments. Corega decreased the retention of attachments and should be used with care.

One of the glad tidings in the Torah about the Prophet of Islam and Jesus Christ, which are related from Imam Reza, such expressions like “donkey rider” and “camel rider” are metaphorically used in the Old Testament. Most English and Persian translators have translated donkey rider which is a metaphor for Jesus and “donkey riders”, and the “camel rider” which refers as Prophet of Islam as “camel riders”, and this their translation do not correspond to Jesus and the Prophet. Making use of historical linguistics, this study seeks to investigate the causes behind the incorrect translations through study of the Hebrew version of the Torah. The study findings show that “donkey rider” and “rider of al-ba'ir” refer to Jesus Christ and Muhammad and Imam Reza's words are correct and accurate. The study results indicate that the initial mistake was first made by those who undertook the task of the punctuation of the text layout of the Torah. Besides the Jewish-Christian theological prejudices after the Prophet mission of Islam made it and established it between Jews and Christians.

The purpose of the present research work is to study the structural and semantic evolution and development of the word nazr (a vow or commitment to carry out an act) and its derivatives in Hebrew, Arabic and Syriac languages ​​with a focus on the reports of the Quran, the Old Testament and the New Testament using the historical and comparative-analytical methods. The derivatives of the root nazr have been used with two meanings in the Holy Quran: ‘to vow to carry out an act’ and ‘to intimidate’. However, this word has merely been used with the meaning of ‘to vow to carry out an act’ in Hebrew language and in the Old Testament, as well as in Syriac language and in the New Testament, and no mention has been made of the meaning of ‘intimidation’ in them. Studies show that as we get closer to the age of Islam, the root of this word takes on a second meaning, i.e. intimidation.

The word "hūr" has been mentioned in four verses of the Qur'an, and in three cases, it has been modified by “īn” to produce the term " hūr īn". The sentence " And We shal wed them unto fair ones with wide, lovely eyes " (Ad-Dukhan, 54; Tūr. 20) leaves no doubt for Qur'anic commentators that the hūr īn refers to fair and lovey women that are wed onto men entering the Paradise. In 2000, an author alias Christoph Luxenberg published a book entitled "The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran" claiming that Muslims had misinterpreted the term hūr īn. In his view, Syriac-Aramaic words and phrases have been widely used in Qu’ran, and Muslims, regardless of the original meaning of such words (e.g. hūr) in Syriac, have assigned a new meaning to them.According to him, in the Syriac language, this word means white grapes, but Muslims - at a time when the Koran was written without any dots in the words – intepereted the word "Rāvāhna" as "Zāvājna (wives)" and thus assumed that hūr was a fair-lookng female figure in the paradise. Luxenberg argues that they have achieved these results based on his historical-comparative linguistic knowledge. This essay analyzed Luxenberg's claims regarding verses about hūr īn, concluding that historical-comparative linguistic research not only repudiates Luxenberg's argument, but also provides sound evidence that supports the common meaning of the term hūr īn in Muslim communities.

In 2006 Gabriel Sawma wrote the book, “The Qur’an Misinterpreted, Mistranslated, and Misread, the Aramaic Language of the Qur’an”. In this book, he claims that the language of the Qur’an is Aramaic-Syriac that has derived from Jewish and Christian sources. He has mentioned many Quranic terms as a prof. One of these words is Sakine, in the verse, “Then Allah sent down His composure upon His Apostle”. (9: 26) He believed that the word is of Aramaic origin and should be translated according to the Aramaic principle. He cites evidence from the Hebrew and Syriac languages to show that this word is not an Arabic word that is derived from the culture of Hejaz. While presenting Gabriel Sawma's perspective, we will examine this idea from comparative historical linguistics view in three languages, Hebrew, Arabic and Syriac. The existence of Quranic words in the poems of the “Age of Ignorance” and the structural and semantic similarities of this words in these three languages have come from their Semitic origin. Studies in these languages reject the claim of Sawma. His translation seems to be derived from the teachings of the New Testament that has originated from the incarnation of God in Jesus (P.B.U.H.) and has a Christian origin and is incompatible with Quranic evidences.

Some scholars believe that there is no synonym in the Qur'an. Accordingly, each word has a particular meaning in the sentence. It is therefore necessary to have a more accurate understanding of the Divine Word by researching the meaning of the words correctly. One word that has many meanings in the Holy Quran is the word “Ahd” (Testament), with its derivatives used 46 times in the Holy Quran and in the Bible about 300 times. In this study, the meaning of the word “Ahd” (testament) and its semantic circle in the Holy Qur'an are compared with its meaning in the Old Testament. The findings of this study indicate that the concept of “Ahd” (Testament) is not the same in the Quran and the old testaments, but there is a significant difference in this regard.

Muslim lexicographers refer to the word Qur'an as authentic Arabic, meaning "reading", "recitation" [deriven from "qiraat"]. Some Eastern scholars have termed the word non-Arabic and its origin as "Qurayana" in Syriac-Aramaic language. While acknowledging the meanings of "reading", "recitation" that Muslims have taken to mean it,  they have had different interpretations of these meanings. Christopher Luxenberg, author of the book "Syriac-Aramaic Reading of the Qur'an," argues that the Quriana refers to excerpts from texts read in worship. According to him due to the Qur'an itself, the source of these excerpts has been the Holy Book [Bible]. In this article, the term "Qur'an" has been examined using historical-comparative linguistics and the author's views have been criticized.

In 2006, Gabriel Sawma wrote the book The Qur'an: Misinterpreted, Mistranslated, and Misread. The Aramaic Language of the Qur'an. He claims in this book that the language of the Qur’an is Syro-Aramaic and tries to prove the adaptation of the Qur’an from Jewish-Christian sources. In order to prove his claim by investigating Qur’anic surahs, he mentions many words as evidence and analyzes them. Examining the ayah, "wakaffalahā zakariyyā Kullamā dakhala ‘alay hā zakariyyal miḥ rāba" (Al-e Emran: 37) (Zachariah taking charge of her whenever Zachariah went into her in the Sanctuary), and according to Syro-Aramaic language, Sawma has translated the phrase "wakaffalahā zakariyyā Kullamā dakhala ‘alay hā zakariyyal miḥ rāba" as "When Zacharias went to go to Mary, he bowed to him and bowed with fear". In the present article that aims to meticulously examine the ayah's meaning, we propound Sawma's viewpoint from the perspective of comparative historical linguistics in the three languages of Hebrew, Syriac, and Arabic to see to what extent the linguistic evidence coming from kaffala and dakhala confirms his opinion. Evidence based on derivations of kaffala in Jahiliyyah literature and its structural and semantic similarities in Hebrew, Syriac, and Arabic indicate that although this root has a Syriac origin, it has witnessed its own semantic development in each of Syriac branches. There are also plenty of evidence related to derivations of dakhala in Jahiliyyah poetry that besides the multiplicity and diversity of the usage of this root in the Qur’an along with its non-existence in Hebrew, Syriac, and the Bible corroborate the possibility that it is a pure Arabic root and that Arabs have correctly understood its structure and meaning. The analyses performed thus go contrary with Sawma's claim

Gabriel Sauma wrote in 2006 the book (Quran, Misinterpretation, Misinterpretation, Misread reading, Aramaic Quranic language).In this book, he claims that the language of the Qur'an is Aramaic-Syriac and claims to try to prove the adoption of the Quran from Jewish-Christian sources. he investigates The Qur'anic surahs and mentions many words as witnesses and have analyzed them.The two words "Qavamoun" and "Fazl" in the« الرجال قوامون علی النساء بما فضل الله بعضهم علی‏ بعض… » is one of the words that he believed are from syriac aramaic language And should be translated and interpreted accordingly. He mentions evidence from the Bible, Hebrew and Syriac, that this is not an Arabic vocabulary and, is derived from the ruling culture in the region.. In this paper, while presenting Gabriel Sauma's view on the above verse, we will examine it in terms of the historical-comparative linguistics in three languages: Hebrew, Arabic, Syriac and Biblical..