The word Imlaq is introduced in only two verses of the Qur'an as one of the reasons for infanticide. The application of the etymology method can be helpful to reach the semantic core of the word Imlaq and to receive the message of the Quranic verses. The root of "Malaq" in the Arabic language has four meanings similar to other Semitic languages; First, intense friendship and love, second, the meaning of loving leading to poverty, which can be said that the fame of the meaning of Imlaq to poverty is derived from the second meaning. The third and fourth meanings indicate the desire to leave and straighten, respectively, and are the result of entering the meanings of similar roots such as malakh and malas to the root of malaq. Imlaq in the Tigrinya language means a false god, which in other Semitic languages such as Hebrew, Akkadian, and South Arabic has become "amlak" meaning goddess and king. Amlak is derived from the name of a false god named "Malcum", "Molek" or "molukh" in the Bible, which was worshiped in many ancient civilizations, and young children were sacrificed to it. Therefore, the semantic core of Imlaq was formed from the root of Malaq, which means extreme friendship and affection resulting from the worship of the idol of Imlaq, and gradually evolved into the meaning of poverty.

This paper seeks to put forward a new meaning of the word "rahū" in the verse44:24) "وَاتْرُکِ الْبَحْرَ رَهْوًا" ). There are two meanings, "calm" and "cloven", mentioned for this word in dictionaries and interpretations of Quran. In this respect, the present article benefits from lexicons and dictionaries such as Lisan al-Arab, Taj al-Arus, Al-Mufradat fi Gharib Al-Quran as well as many important interpretations of Quran in Islamic world from the first interpretation Tafsir Moqatil Soleyman to Tafsir of Nemune and Al-Mizan. However, the author of this paper first proposes that this word has a different meaning in this context then argues that it is foreign (non-Arabic) word and belongs to the language of Semitic family. Hence he has searched for its meaning in Hebrew, Aramaic and Syriac lexicons and dictionaries and has given other meanings that are more consistent with the context of the verse.

etymology, by creating historical look at the changes of words and their meanings in ancient languages as well as trying to understand its logic, is one of the most important branches of diachronic linguistics. This is also the most important method for correcting the viewpoints of philologists in homonymy or polysemy and has a key role to realize the real and figurative meaning of Koranic words.The science of etymology doesn’t let the researchers of other fields of humanities such as Koranic ones to study in this area as the field needs to find the root of the words in the mostancient languages as well as the formation of words structure which itself requires learning the ancient languages and familiarity with phonetics, borrowing, morphological changes as well as semantic changes and complicated analyses. Research ahead as a case study analyzed the term ' inheritance' through the etymological methods and investigated that through ancient Semitic languages as the Akkadian, Assyrian, Hebrew, Syrian, and Ethiopic.It also shows that different meanings of the root "و ر ث " enjoys a semantic comprehension and the existing dominant discourse in the interpretations introduces the read meaning of the word as “dead stick” with theological semantic load and considers other meanings in the heritance as synecdoche is not accurate.

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.

Tadabbur (deliberation) is one of the key concepts in the holy Quran presented as the objective of its revelation according to the Quran 38, 29. Although this concept is only used in four verses of the holy Quran, it has been subject to various interpretations in the scholarly atmosphere of the contemporary age due to its high position and the processing's it has undergone in the late three decades. What adds to the ambiguity of this term in modern researches is failure to analyses its root "dbr".Aiming to select useful data towards reaching the structural process of tadabbur, the above meanings have been refined and useful information used towards revealing the relation between various meanings. Finally the structural process of tadabbur is explained based on the above analysis and on its identical structure or typology in English. Its English typology "understand" suggests that the term tadabbur is also made of two parts: "dbr" as the root of the verb and the Arabic form "tafa׳׳ul" In the sense of "stand".

From a long time ago, the word "wisdom" has been considered by Islamic scholars as one of the primary meanings in the field of cognition in Quran. On the other hand, wisdom can be considered as a universal concept which broad literature has been done around it in contemporary time in west. In this era, this concept has been studied from various dimensions of philosophy, religion, morality, and psychology. In this essay, the Qur'anic concept of wisdom has been analyzed in an asymmetric comparison to the universal concept of wisdom by usage of linguistic evidences, including etymology of wisdom and its syntagmatic and contextual relations in Quran. The results indicate that the Qur'anic concept of wisdom continuing its Semitic conception is a constructed concept with a great sense of knowledge which corresponds to the universal concept defined in the form of the theory of “ confrontation between human-oriented and speech-oriented” . This constructed concept implies a great relationship between science and practice and practical knowledge such as skill. In the Qur'an, wisdom has been used in two different concepts: a) a moral character and an anthropological ability in dealing with life in general; and b) the collection of teachings that are result of this ability. The first concept is a scarce gem that the Almighty God gives merely to his special servants, however the second concept is set of teachings issued by the wise God and wise human for guidance of people. Most of these teachings are moral advises that relies on theoretical cognition stated in brief.

In linguistics, etymology is to understand the origin of word and how the meaning and form of it changes over the time. So, etymology of word “Tarjomeh” in base of form, meaning and its origin is the case of study. “Tarjomeh” is derivated of ”Tarjoman” which has been mentioned for several meanings in the dictionaries. Today, the most usage of “Tarjomeh” is translating one language to another...

Qira’at of the Qur’an is one of the most important historical issues around the holy Qur’an. Shiite and Sunni Qur’an researchers have been divided on when the difference in Qira’at first appeared, whether such difference is attributable to Prophet Muhammad or qurra’, frequency of Qira’at, the seven Qira’at, etc. It seems that the methodology used so far in such researches by Muslim Qur’an researchers has been based on reliance on readings transmitted by the transmitters of Ummayid era. Given that historical reports are liable to forgery and falsification, it seems that it would be useful to use a methodology that is based on the study of documents and proof. This research aimed to answer the question whether there has been a generally accepted Qira’at before the unification of copies of the Qur’an in Uthman’s time, and if Qira’at by the general Muslim public is based on Asim’s Qira’at as transmitted by Hafs in the early Islamic period. It is seen from the study of samples and evidence from commentary books from the 2nd century A.H. that the scholars at that time such as Fara’, Akhfash, Abu Ubaydah Mu’mar Ibn Muthana, etc. recognized a Qira’at called “Qira’at al-Ammat”, which Qira’at conforms to today’s Qira’at by Muslims. This study was carried out using the methodology of the historical study of documents and evidence. Another piece of evidence is provided through comparison of San’a’ Manuscript from Uthmani copies with Asim’s reading as transmitted by Hafs, while San’a’ copies are based on other Qira’at. Thus, there is a strong likelihood that difference in Qira’at first appeared after the unification of copies by Uthman.

The concept of tasbīḥ is one of the most frequently used Qur'anic concepts and among the most important forms of remembrance (adhkār) in the Islamic tradition. It is recited daily, morning and evening, both within the ritual prayer and outside of it. The central question addressed in this article is: What is the relationship between tasbīḥ, in the sense of glorification or praise, and its triliteral root s-b-ḥ, which originally denotes “expansion” or “swimming”? This connection has been largely overlooked by classical lexicographers and exegetes, and has not been adequately addressed by modern scholars either. To explore this question, the study adopts a historical semantic approach, utilizing etymological analysis across Semitic languages. It traces the semantic evolution of the root s-b-ḥ and investigates how the concept of tasbīḥ was derived from it. The findings suggest that the root initially signified "to spread or expand," from which the notions of "elevation, grandeur, and majesty" were later developed. Ultimately, the meaning of tasbīḥ as "glorification" or "declaring as majestic" emerged within the causative form (tafʿīl) of the verb.