Among the books written in Rasm (the orthography) at the Easterners is the book “ Nathr al-Marjā n fi Rasm Naẓ m al-Qur’ ā n” (The Coral Spreading in Orthography of the Qur’ ā n System) by Muḥ ammad Ghawth al-Ā rkā tī (1238 AH) in India. Despite its scientific status, it did not receive the attention of scholars. This book is of importance in two ways: First: it is one of the books of orthography that was written in the east countries of the Islamic world, and the second: it contains oriental sources that were not known and we were not exaggerated if we say is still unknown to those interested in Rasm al-Muṣ ḥ af and scholars. The book is a scientific encyclopedia in the Qur’ ā nic sciences in general, and in the orthography of the Qur’ ā n in particular, which consists of seven parts on the number of Aḥ zā b of the Qur’ ā n, which were known at the time of the Companions of the Prophet (Peace be upon him and his progeny). The author divided his book into three parts: an introduction, two articles. The first volume of the book includes the introduction and the first article in principles and first part of the second article in Farsh al-ḥ urū f, which includes the words of the Qur’ ā n word by word, according to the order of the suras in the Qur’ ā n. The author speaks about every word's orthography, reading and case system (ʾ Iʿ rab), and it took what was left of the first volume and the rest of the other volumes of the book. In the introduction, the author referred to the most important sources to which he referred in writing the book, including the al-Muqnī ’ and the al-‘ Aqī lah, and benefited from sources not mentioned in the introduction: Khulā ṣ at al-Rusū m and Khazā nat al-Rusū m, which were or are still unknown; and al-Ā rkā tī quoted more of these two sources which shows the importance of them to him. The Nathr al-Marjā n differs from the orthography books, first by mentioning the word by word from the beginning to the end of the Holy Quran even "fī " (فی) and "min" (من) whenever received and repeated, and then it is characterized by expressing the writing phenomena in rasm al-muṣ ḥ af, which its likes did not appear in the orthography books of west countries of the Islamic world. He never mentioned Abū Dā wū d and his book, and perhaps the reason for this is lack of access to the book or not being aware of it. This may be explained by the fact that the book of Abū Dā wū d was not known for the Easterners as the book al-Muqnī ’ of Abū ‘ Amr al-Dā nī was, and what confirms this is that he did not name him in the list of sources of his book.

Intrusive consonant Y (ء) used after the nouns ended nonverbal H (ه) like:نامه من  has been a common phenomenon in the old Persian texts,and we have inherited it as a writing language and culture. Hence, its teaching and learning is an evitable necessary for communication with our antecedents, descendents and contemporary people. Now it is more than ten years that along some Persian orthographic developments, its big alternative, the form of (ی) is used instead of (ء). This phenomenon was started by educational textbooks .and thereby it extended to other publication centers. Although Persian Language and Literature Academy approved the usage of intrusive consonant (ء) after nonverbal H (ه),according to generalization, the correspondence between writing and verbal forms principle, educational considerations, its background in some old texts and its resemblance with glottal stop sign in Persian are the reasons that justify its usage in contemporary texts. this article studies on these reasons and concludes the act of the Academy must be base for writing and editing in Persian texts.

Rasm al-Mushaf, which is also called Rasm al-Uthmani, is a term used to refer to the Quran scribed in the time of Uthman. In Rasm al-Mushaf, the spelling of many words is different from the way they are spelled in Arabic today. On the other hand, there are other similar words in Rasm al-Mushaf, which have been written in two different ways. Many scholars have authored works on Rasm al-Mushaf so far, but the lack of independent research covering all the relevant opinions and their critique made the authors to examine and divide the opinions of scholars on Rasm al-Mushaf into three categories in the present article using the descriptive-analytical method. The first group believes that the text of the Quran is varied and a unique text should be created for it. The second group considers the differences in Rasm al-Mushaf an ijtihadi issue. Some of them believe that the orthography of the Quran should not be changed, and some others agree with changing Rasm al-Mushaf. The third group are people who agree with the unchangeability of the Rasm al-Mushaf and do not allow any change in it. There are people in this group who say that this type of orthography of the holy Quran is considered a miracle. Each of these views has the potential for scientific critique.

Poetry is a lingual art that utilizes both description and music. In the course of translation, One of these two features of poetry is generally favored over the other with focus on conveying the meaning and poetical imagery of the poem. Efim Etkind, Soviet linguist and translation theorist points out different forms of translation and demonstrates that any endeavor in translation of poetry is restricted to these six described forms. What makes him to remain critical is that, in his opinion, the generality of the poem is nonetheless lost using any of these described methods. In this following article we suggest a way to make it more possible to convey the music of poem, which we assume is the important lost feature, through phonetic transfer from the source language to the orthography of the target language. We think conveying the phonetic of the poem would make the Persian speaking readers of French poetry more familiar with the musical property of the French language poetry and thus not only giving the Persian reader a semantic attraction of the poetical work but also an impression of the poem’ s music, pronunciation and rhythm which is an inseparable part of this lingual art.

The present essay, entitled ‘ Swayamwara: A Marital Custom of the Indo-European Warrior Class’ , examines some Indian, Iranian, and Greek literary texts, while outlining a supposed custom of the warrior class in the above-mentioned cultures. The custom is referred to in classical Sanskrit texts as ‘ swayamwara’ , which means ‘ self-choice’ . One of the two forms of the custom, which in the present essay will be called Form B (or ‘ swayamwara by free will’ ), comprises a free-will choice by a princess or a warrior-class girl of her husband from among a gathering of noble suitors assembled for this very purpose. There are both explicit and implicit hints in the examined texts that the custom was that of the warrior class while there is, as well, evidence to the contrary. I have tried to reconcile these apparent contradictions.