Introduction: Two of the stories mentioned in the Qur'an are the story of Adam and the Forbidden Tree and the Story of Moses going to the Right Side of the Valley and hearing the Tree. These stories are of much interest to the scholars and mentioned in many of the mystic texts and commentaries in prose and verse such as Meibodi's Kashaf al-Asrar, Tamhidat of Ein al-Ghozat, works of Ruzbehan Baqli, Shabestari's Golshan-e Raz, Mathnavi of Mowlavi, Mersad al-Ebad of Najm al-Din Razi and many more. The tree in both stories is a mystical symbol. In this paper the symbolic meanings of these two trees are analyzed and compared.This is a comparative study of two symbols in religious and mystical texts. The Qur'anic symbol of tree (forbidden and Moses') are analyzed. Discussion: In many instances such as verse 35 of Baqara, verse 19 of 'Iraf and verse 12 of Taha, the Qur'an refers to the story of Adam and the Forbidden Tree. Mystics have interpreted the Forbidden Tree as the physical world, divine secrets, the knowledge of destiny and fate, wisdom, love and union.Seid Heidar Amoli considers the Forbidden Tree the symbol of the physical world which will result in leaving the Garden of Eden. Aziz al-Din Nasafi considers the Forbidden Tree as the tree of wisdom and a reminder of free will; the result of this free will is doubt and only love of God can free man from doubt. In 'Araes al-Bayan and Sharh-e Shatthiyat Ruzbehan regards the tree as the secret of love. Attar referring to verse 35 of Baqara believes that the tree is the tree of union. Meibodi says that union as a sign of the Forbidden Tree also reminds one of the pain and suffering of proximity.In verse 30 of Qisas the story of Moses and his departure to the Right Side of the Valley is told. The tree of Moses has allegorical meanings such as absolute existence, the sacred soul of man, the light of Mohammad (PBUH), the power of thinking, love, knowledge, monotheism and union. Seid Heidar Amoli and Ruzbehan consider the Tree of Moses as the absolute existence.Conclusion: Revelation has descended in a multidimensional language. Mystics have interpreted Qur'anic stories from different points of view due to their allegorical meanings. Interpretations of the mystics show that the Forbidden Tree means love and the Tree of Moses means the sacred soul of man. According to mystics these stories are abstract concepts such as love, wisdom, knowledge and union. Different intuitions, mystical experiences and interpretation of Qur'anic verses by different mystics have led to a rich body of literature which testifies to the still hidden meanings of the Divine subject.

A doctrine which has played a significant role in the beliefs of the Jews, the Christians and the Moslems is the issue of the Garden of Eden and the renowned tree in it (one tree in Islam, and two trees in the Judaism and Christianity, i.e. the tree of life and the tree of knowledge). This essay deals with a comparative study of the forbidden tree in Judaism and Islam, and for this sake we have compared a number of Jewish and Islamic texts, to detect what are the resemblances and differences between them; what ideas are exclusive to Islamic texts or to Jewish texts, and probably what ideas have been conveyed from Jewish texts and folklore to Islamic traditions and literature. The outcome of this essay is the removal of ambiguity from some traditions in both religions and the detection of the Israelite origin of some of so called Islamic traditions.

the Islamic law. One of the issues that directly affects physical and mental health is forbidden to drink alcohol. The hypothesis of this research is based on the fact that mainly religious sanctities for eating, drinking, wearing and other items have a scientific wisdom, including the wisdom of medicine, which various sciences, including medicine, have achieved or will achieve in the future. The present study uses a descriptive-analytical method, and by examining the verses and narrations of forbidden drinking alcohol on the one hand and its adaptation to medical findings, on the other hand, it seeks to present a theory of dependency between religious sanctities and medical precautions. As a result, one example of this dependencies is the dependency between alcohol drinking and its destructive and harmful effects which is confirmed by medical science. The study of the wisdom and scientific reasons of forbidding drinking alcohol and the effects of alcohol drinkers on verses and narrations, and its adoption and confirmation by the findings of medical science, leads to this fact which is in fact a kind of scientific miracle of the Quran and Islam. Alcohol drinking has harmful effects, such as the emergence of kidney, cardiovascular, digestive and psychological harmful effects such as harassment, indifference, mental and physical deficiencies, and many other fatal incidents in humans, although some believe that alcohol drinking is beneficial and argues in verse 219 of the Baqara chapter in which it is spoken of in the interests of alcohol.

Introduction: Among the religious teachings, the use of certain goods has been introduced as haram for those who are obliged to do so, which means the necessity of avoiding them, In such a way that if they are committed, it will result in divine punishment. Although in the analysis of the process of attribution to sanctity, in the value-consumption structure of goods, different views are seen, from the point of view of some, the reference for validating and valuation of goods is only custom, and the view of Sharia is also formed on the axis of customary view, and on the other hand, some are of the opinion that the view of Sharia is independent and separate the view of tradition from valuation of goods, However, the result of both views is the authority of the view of the holy Shariah in the exploitation of goods. From this point of view, analyzing the view of the Shariah and finding a comprehensive model to recognize the haram goods is an undeniable necessity, because in its shadow, benefiting from other goods is considered permissible. Methods: This article is prepared based on the descriptive-analytical method and using the library document analysis approach. Results: The results of the present research indicate that by referring to religious sources, analyzing the language of Sharia evidence, it is possible to express criteria for the exploitation and benefit of objects, according to the functions and rational needs of each era. Conclusion: Reflecting on jurisprudence texts shows that Sharia does not have an established view in the validation and valuation of goods and accepts the same validation of tradition in the use and exchange of goods. Therefore, the idea proposition of lawgiver is exclusive when it has a different view from tradition, which has manifested towards the haram goods while expressing the characteristics of edible (impurity, carcass, forbidden meat, evil) and non-edible goods (misleading tools). The important point is that in some cases, although the linguistic of the reason that declares the use of goods as haram is absolute, it should be analyzed in a specific context and consumption.

One of the basic principles in criminal law is the principle of legality of crimes and punishments. Crimes, punishments and their qualities under the above principle must be foreseen. Different legislatures have incorporated this principle into either criminal law, constitutions, or our rights. In the present study, with a descriptive-analytical method and using library sources, we investigate the case of fasting or not in the scope of the mentioned principle. The religion of Islam, by bringing the rule of ugliness of the eagle of Balabian, has confirmed the principle of legality of crimes and punishments, and judges should consider such a principle in their rulings, and behavior that is not considered a crime in the law can not be ruled and interpreted. Judges must also be within the framework of the principle, and behavior such as fasting in public, although morally ugly, but until explicitly criminalized in the law, can not be interpreted by Article 638 of the Islamic Penal Code approved in 1996, which is made of words and phrases Vague took advantage of such behavior and criminalized it. Because human actions and omissions, no matter how reprehensible and harmful to the social system, are not punishable as long as there is no provision for it in the law. In other words, human actions are permissible as long as the legislator does not criminalize the act or omission of the act and does not prescribe a punishment for it.

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. The use of verbal aesthetics has various reasons; Humans are naturally and instinctively inclined to utter unpleasant, undesirable, frightening words, and the expression of unfortunate events; Hence, they inevitably reach the goal with alternative words. The solution of verbal linguistics can be called localization in other ways; This means that the norms and values in the text of the source language and their related elements are properly 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.

Meighan Wetland Forbidden Hunting Region of Arak is located at center of Iran in the birds’ migratory flyway. In the cold season, thousands of the migratory birds settle this region featuring of the desired habitat conditions annually, especially, common crane. To view are the birds fauna 4 stations with diverse habitat conditions ranging from Waterfowl, The aquatic, playa and desert shrubs. They Were selected as the location for viewing. Bird watching was performed during the season from spring of 1392 until winter of 1394. In order to, collect the data was used directly observed and counted birds. During the study were identified bird species 150 from orders13 and families 38. As if of these was observed respectively species 77 of Waterfowl, The aquatic and Terrestrial 73. The number of observed species were endemic species 60, species 90 of migratory and semi-immigrant and immigrant passing. Order passeriformes with the largest number of families(families12) and with the largest number of species (species 41) were identified most diverse orders in the region. In the area, the species of Aquila nipalensis, Oxyura leucocephala and Falco cherrug are endangered in the category.

Quranic tales have always been used by Persian poets in order to create beautiful and unique themes and images. One of these tales is the tale of Adam and Eve and their Fall from Heaven due to eating the Forbidden Fruit. Following most Islamic commentaries, wheat has been considered as this fruit in classic Persian poetry, but the reading of contemporary poets of this tale is different. Sometimes, their reading is similar to classic poets but in other times, following the Old Testament, they consider the apple or the tree of Knowledge of Good and Evil as this fruit, and still in other times they have a mixed reading of Islamic and Jewish traditions. Also, some contemporary poets have proposed a symbolic reading of this tale. This article, initially provides a history of the tale of Forbidden Tree in the Quran, Old Testament and their commentaries. Then, this issue is investigated in the poems of twenty outstanding contemporary poets (from Nima to the present time) and their poems are compared with Quranic and Biblical narratives. The results show that those contemporary poets which have traditional views, have paid attention to Islamic narratives whereas modern poets have often used Biblical narratives.