In spite of the relative stability in understanding the Arabic word for females, meaning Madinah, there is a remarkable verse in the verse 117 of the Nisan which has made it difficult for the commentators to associate with the female devil. In order to escape the evil of the female sex, they have interpreted and interpreted various ways to overcome this challenge in different ways. This has led the commentators to assign different meanings to the word feminine in this verse, contrary to the consistency found in other uses of the female Qur'an. The main question in the present study is how did Muslim scholars in the interpretation of the verse in question engage in a challenge to the valuation of the female sex and with what formulations did they pass that challenge? It is a paradigm study, and in the analysis section both linguistic and interstitial analysis are used. The result of the study is that commentators have generally interpreted the use of the female subject in question as not to lead to a negative evaluation of the female gender, and even rare commentators have used a formulation that leads to gender stereotyping, such as the tabloids involved in such evaluation. Don't.

Words have been created in a linguistic background with a regional, native or transnational origin in Arabic language and Islamic civilization and within the format of valuable human content. Every word and phrase features its own distinctive history and origin in respect to the other words. In the linguistic texture of the Islamic culture and civilization, words have robust cultural roots. The investigation of the vernacular origin of the fundamental word and expression “Misdemeanor” based on phonemic processes in terms of deletion and addition of phonemes is intended herein within the Iranian-Islamic culture as well as before the advent of Islam. The present article deals with the native origin of the fundamental term “Misdemeanor” as employed by the Islamic interpreters and the precedent and contemporary lexicologists. In regard of elision, the semantic root of the word has undergone semantic omission and addition as evidenced in a linguistic study of the stages of its semantic transfer from Indo-European languages to Semitic language. The present article investigates the phonological, inflectional, phonemic and semantic elisions the Quranic term “Misdemeanor” has undergone according to the importance of the nature and the semantic domain of sin in the fundamental Islamic beliefs.

TThis paper examines Ghadir's Sermon based on the Fairclough's model of DA. First, the question arises that how it is possible to explain the features and functions of Ghadir as an oral discourse as well as the main message of the sermon, which is the declaration of the deputy, successor, and leadership of Imam Ali (AS). For this purpose, the story of Ghadir and the literature on it are reviewed briefly. Then, the theoretical foundations of the discussion, namely, text analysis and critical discourse, are discussed, and the methodology of the essay, which is based on the Fairclough’s framework, is explained. This framework examines and analyzes three levels of text, discourse, and social practices corresponding to three phases of description, interpretation, and explanation, applicable to Ghadir sermon. In this regard, it is introduced the Ghadir sermon as a religious oral discourse and, more precisely, the hortatory discourse. This discourse has the special features that can be seen in the light of the Fairclough’s framework. Among the findings derived from the use of the framework, one is that the textual and structural features of the sermon, including intertextuality, interdiscursivity, and recontextualization, proclaim the deputy, successor, and leadership of Imam Ali (AS) to the people.

The study of the meaning of the key words of a text is the first step in understanding the worldview of a text. The issue of knowing it means knowing the meaning and purpose of the text. In the present article, through the study of the semantic evolution of the word "soul" and the study of the semantics of the term in the text of the Quran, an attempt has been made to obtain a precise meaning of the word in terms of its linguistic and Qur'anic usage, and this result, along with the Allamah interpretive approach to This term is a double-sided test. The result of this research was to provide a single definition for this term in the sense of "individual and individuality of the object / individual" which, in terms of strict semantics, is inconsistent with the Allama's interpretive approach. Allameh's commentary provides an explanatory approach to the contemporary understanding of the Qur'an, which does not necessarily concern the meaning of the word "soul" in the sense of the meaning of the word.

Although there is no mention of reason in the interpretation of the term interpretation, the ontological presence of reason can be found in its semantic analysis. The meanings of interpretation (interpretation, reference, beginning and end, end and end, epistle and reference, addition, correction, policy, change, discipline, and fate) can be analyzed in various ways, including change, evolution, transcendence, return, and link to the beginning. And the bottom, and the ... watchers are some kind of directional and tele-motion. Basically, it is not possible to imagine a destination without a destination, as it is meaningless to talk about a destination without a destination. Focusing on this point leads to the emergence of an awareness, thought, and thought in the entity of the word of interpretation, which is at its very core. In fact, rationality is the necessary meaning of interpretation, and without it interpretation cannot be possible, but it will not be possible. Hence, in verse 7 of Al-Imran the standard of human interpretation, in addition to being attributed to Allah (inclusive of all nouns), there is intrusion into science. Regarding the disputes raised in this field, the focus is on the science or the emphasis Human science refers to the interplay of interpretation with science and consciousness and it seems that science without rationality cannot be conceived.However, this dimension has been neglected by interpretation, but also by the opposition and has essentially been reduced to a sectarian category. Whereas linking, or more accurately, to interpretation and rationality, is a serious matter, and of course requires expression. This paper analyzes the rationale of this authoritative element, with a brief reference to the necessity and why, through the proposed rules, principles, and conditions, and has come to the conclusion that rationality is the rational element of interpretation. It will not be an interpretation, and it may be based on whim and interpretation of the vote.

The interpretive legacy of Muslims is a plural, diverse and fluid area. The methodological, objective, and academic explanation and interpretation of this multifaceted and diverse field is the subject of interpretative research. One of the aspects and aspects of the interpretation of the study is the proper explanation of the "phenomenon of interpretation". Muslim commentators and commentators have had varied and varied interpretations of the phenomenon of "commentary" throughout history, but what appears to be a flaw in interpretations of commentary on "interpretation". The study of most of these perceptions of 'interpretation' shows that they have turned to lexical analysis of 'interpretation' rather than explaining the phenomenon of interpretation, and attempt to differentiate between 'interpretation' and 'non-interpretation'. It does not answer today's questions and needs, and these definitions have not been successful in explaining the reality of 'interpretation'.The main issue of this study is to what extent have the definitions of the commentators and the commentators been successful in explaining the reality of the “interpretation”? How have scholars interpreted, understood, and interpreted the interpretation of "interpretation", and what is their understanding of the "phenomenon of interpretation"? What mechanisms and rules do you employ in this way? How clear and efficient is the terminology and set of concepts provided as epistemic tools for analyzing and interpreting interpretations?