Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the language of the audience and the place of revelation, the honor and capacities of the Arabic language, the eloquence and explicitness of the specific language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman language of revelation through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

BACKGROUND AND OBJECTIVES: The inclusion of Jung and ships in the poems of different poets, some of whom are unknown, in addition to placing these works in the ranks of divans and tazkirehs and the history of literature, shows the literary taste of the people at the time of their creation. For this reason, the poetic vessels are considered as important sources of correction of the court of poets. One of these wars is the War of Poems No. 3423 of the National Library of France, which was created by many writers between the 9th and 13th centuries. In this research, the most important features of this Jung have been investigated. METHODOLOGY: The current research is a theoretical research that was conducted in a documentary-comparative way. The studied society of Jang Poems Manuscript No. 3423 of the National Library of France in Paris, is the most reliable divans of poems of poets whose poems are included in this work, as well as references and history of printed literature. This means that in order to achieve more findings that express the literary value of this Jung, a comparative comparison has been made between the verses of this war and divans, the history of literature and tazkira. FINDINGS: More than eight scribes were involved in compiling this Jung. Examining the poems in this work shows that almost one-third of the poems of this war are new, and the new selections, the introduction of unknown and lesser-known poets, and the disambiguation and correction of some verses have added to the value of this collection. The poems in this Jung show the poetic interest of the writers of this covenant and the level of fame of the poets in the 9th century. CONCLUSION: The collection of this Jung by many writers has increased the amount of new poems. In addition, the analysis of the poems of this Jung shows that the poems of famous poets such as Hafez, Maulvi, Saadi, Sanai, Anuri, and Khaqani were still liked by the people in the 9th century. In addition, the poems of Ibn Yamin Faryoumdi and Qazi Nizamuddin Isfahani, who are late poets of this Jung, enjoyed considerable fame in the 9th century. New selections from Diwan of early and late poets in this work have increased the semantic richness and removed ambiguity and corrected some verses in Diwans and printed notes.

Every single word and sentence of eloquent words have been selected and arranged in a purposeful and logical way. The Quranic researchers have sought to discover the way of relation and the philosophy of the arrangement (order and formation) of the Qur'anic verses since the Quran is the most eloquent word. The process (semantic relations) is also defined in this way in order to provide a simple understanding of how the verses of the Qur'anic chapters are related. The content of each sura is divided into several semantic domains and the relationship between these relations is examined based on this new process. In this paper, the process (semantic relations) is adapted to the two suras (Arabic: سورة, chapters) of Ash-Shams (Arabic: الشمس) and al-Layl (Arabic: اللیل) in a descriptive analytical method to find an answer to the question of how the application of the process of semantic relations leads to the discovery of the textual coherence of Suras Ash-Shams and al-Layl. Finally, it is concluded that there is a central semantic relation in each of these two surahs that the rest of the relations are arranged in different methods of expressing in order to prove or believability and better understanding of that central meaning.

Arabic Logic, like the rest of medieval Arabic science and philosophy, is entirely Western and has nothing to do with Oriental philosophy. It developed wholly in the wake of the classical Greek tradition as preserved in and transmitted through late Greek Aristotelianism.The present account briefly traces the evolution of Arabic logic from its inception in the late eighth century to its stultification in the sixteenth century, mentioning only the most important trends, figures, and achievements. Information on individual writers can be found in Carl Brockelmann’s monumental geschichte der arabischen litteratur.

As a social phenomenon, language change is a normal and inevitable process whose speed hinges upon a myriad of intra-lingual and extra-lingual factors. Despite the resistance and resolve of the Kurdish people against the cultural and linguistic changes, Kurmanji Kurdish, like Persian language, were vulnerable to Arabic language, and, with a slight delay, they began to borrow from Arabic language on three levels: lexical, phonological, and grammatical. Today, in Kermanji Kurdish, there are many Arabic words parts of which have been transferred either indirectly via Persian language or simultaneously with their introduction to Persian and Kurdish languages. While these words are no longer used in the Persian language, they are still employed by the Kermanjis. In the present study, the widely used Arabic words in the Kermanji dialect (spoken in Urmia and the northern cities of West Azerbaijan Province) are enumerated. Moreover, the factors contributing to the persistence of these words in the Kermanji dialect, as compared to their disappearance from Persian and other Kurdish dialects, are discussed. It is argued that among the factors which perpetuate the Arabic words in Kermanji dialect are: the similarity of Arabic and Kurdish ​​in terms of letter costs, Kurds' strong adherence to cultural, linguistic as well as religious elements, and an all-out effort by Kermanjis to orally transmit Kurdish literary and fictional works.

In this paper, by examining some patterns in the pronunciation of the Arabic loanwords in the early Persian texts, we show that the Arabic loanwords have borrowed from two sources of Arabic, one is the Conquests Arabic, which is the colloquial language of Muslim conquerors, as well as their written language until the late Umayyad period. the other is Classical Arabic, which until now has been considered by Iranologists as the only source of Arabic loanwords in Persian. We suppose that the attribution of many non-classical pronunciations of Arabic words in early New Persian, such as Shā n (in Classical Arabic: š aˀ n), ḏ ī b (in Classical Arabic: ḏ iˀ b), belleh (in Classical Arabic: billā h), masala, mesla/masla (in in Classical Arabic, masˀ alah) etc., contrary to what previous researchers have said, have nothing to do with the Persian phonology, but the special pronunciation of these words shows that they are borrowed from the Conquests Arabic.

After entering the religion of Islam into Iran, Persian scientists backing the Islamic sciences and familiarity with the past, works were written and some works to the Muslim world released the official language. This fact can be seen more in philosophical and theology In many other cases, including the science of literary, educational and mystical works of Persian title, but with Arabic writing accordingly.Use of the Arabic language, after the Constitutional era (contemporary literature), except in rare cases, can not be observed and then, writers and poets, using the Persian language by writing and others.In this article, after classification into three parts, published books by authors in Iran, has been studied:A) Arabic titles and Arabic textsB) Arabic titles and Persian textsC) Persian titles and Persian texts

Translation is of the most striking manifestations of contemporary Arabic literature.This phenomenon in contemporary Western criticism of the discussions that influenced this effect is due to communication and connection with the Arab literature and West.Contemporaneous cash and cash schools, especially schools Divan Court are external factors affecting research. But the important point is that despite all these effects a society is required that is dynamic culture. Americas since time is not on the cash flows, Arab heritage did not forget the new methods of cash from their roots and the old nobility was not isolated.