There are some verses in the Quran that treat death as being restricted to "the first death." On the other hand, some other verses speak of "dying twice." In their commentaries on such verses, Muslim Quranic commentators have presented various opinions, which not only are not confirmed by other Quranic verses, but are contradictory with their other opinions. Since, as has asserted bythe Almighty, Quranic verses confirm and support each other on the one hand and contradiction of the divine speech is absolutely impossible on the other, the present essay analyzes that paradox by referring to the Quranic verses and hadiths, surveys different commentaries, and discovers its relation withthe Return to Life (al-Raja(.

Tree rings in high mountain forests represent a valuable natural archive for climate reconstructions and understanding the impact of climate change on forest ecosystems. In this context, the dendroclimatic potential of Alnus acuminata (alder) was evaluated by selecting 25 trees from seven localities in the Mantaro Valley. Computational programs such as Image-Pro Plus, COFECHA, ARSTAN, Sigma Plot, and the IAWA Standard List were utilized. Densitometry, performed with the QTRS-01X equipment using X-ray technology, provided ring width and apparent density diagrams. Seven chronological periods were identified, covering a span of 37.5 years, with the years 1960-1966, 1972-1978, and 2004-2010 showing the greatest growth, and the years 1966-1970, 1980-1986, and 1999-2005 showing the least growth. Furthermore, the alder exhibited particular sensitivity to low winter temperatures in the higher altitude sampling areas. Samples from Colpar 12-A* and Paca 10-A* showed wall thicknesses of 4.39 and 4.60 µm, respectively, attributable to low temperatures. Additionally, a significant negative correlation was observed between minimum temperature and ring width index (r= -0.38, p<0.005) from 1972 to 2008. In terms of precipitation and ring width index, a positive correlation (r= 0.26, p<0.005) was evidenced from 1949 to 2009, positively influencing its development. These findings underscore the dendroclimatic potential of the species, contributing to the understanding of climatic history and the prediction of future conditions in development areas.

The term aṣnām is a Quranic word that, while often simply translated as idol, presents significant linguistic ambiguities and questions. This term requires thorough investigation both in terms of its etymology and its cultural context during the time of revelation. This study aims to address these issues. Methodologically, this research employs historical linguistics, focusing on Semitic and Sumerian etymology, and in some aspects, textual analysis of the Quran. As a result, it can be said that in the history of Semitic languages, the word ṣanam traces back to the root ṣlm, which has a meaning similar to its Quranic usage and is common among many of these languages. Ultimately, however, all these cognates trace back to an Akkadian word that spread through Aramaic to Nabataean and then to ancient northern Arabic. The Akkadian term itself does not have a Semitic origin but is derived from a Sumerian word, which in its literal and pre-terminological sense means carved, shaped, constructed (object). While in the Arabic of the Qurʾān, al-awthān refers to the common idols of the polytheists within Arabia, al-aṣnām evokes more specific idols, often larger and sometimes made of materials like metal. The construction of such idols was only possible with the technology and arts of surrounding civilizations, such as Mesopotamia and the Levant.

The current research presents a new theory with the aim of understanding the seventh verse of Surah Al-Imran and unraveling the meaning of " Decisive Verses " and " Ambiguous Verses ". This theory is based on the general discourse of the Qurʾan and the historical context of revelation. According to this theory, the meaning of "verses" is not the divisions of the surahs of the Qurʾan, but rather the instructive and warning signs of the Qurʾan. "Muḥkam" means that which has been decreed and fulfilled and "Mutashḥbih" means that which is similar to "Muḥkam". "Heavenly Original Scripture (Umm al-Kitab)" means the central core of the Qurʾan around which the rest of the Qurʾan is formed. The Qurʾān is a warning letter and its realized lessons are the foundation and center of this letter. In the position of warring with the Messenger of Islam, the misguided ones requested the occurrence of the punishments promised in the Qurʾan and the realization of lessons similar to the lessons of the previous nations. In this regard, "Sedition" means suffering from torment and "Tawil Qurʾan" means its end. Knowing the end of the Qurʾan, which is assigned to God, is the knowledge of when and how the promises of the Qurʾan will be fulfilled in the future.