One of the rules of numbersis making attributive nouns out of the words signifying numbers.An attributive noun is proportional to the type of the number.However,thereis no specific rule mentioned for this. It is obvious that it is sometimesmadeby the rhythm "fual" whichisprobablyformed by the attributive ya for instancein "thulath", "ruba" "thulathi" and "rubai". The fomwtion of an attributivenounout of numbersis allowedasfar asthe attributive rules are concerned, for examplein "wahidi" derivedfrom "wahid" and "arbai" from "arbaat". In a compound form of numbers called "mazji" or mingled compound, an attributive noun is made out of the role related to the attributed noun, for instancein "tisi" derived from "tisat ashar" or "tisat ashari "as it is said "al-shiat al_ithna ashariyah". Attributive rulesin making "uqud" numbers are derived with the help of a joining element, namely attributive ya" as in "khamsooni "attributed to "khamsoon" and in "joined numbers "ma toof the attributive ya" element is attachedto bothparts.

Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their MEANINGs. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of MEANING" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of MEANING in creating his new idea, and by re-reading Ghazali's idea with a mystical approach, he presented his own theory regarding the expansion of MEANING. While accepting the argument of the focal point of the theory of the spirit of MEANING, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of Hermeneutic Interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.

Motivation means the existence of a clue in the form for understanding the MEANING, the device which guides us directly towards MEANING. So the relation between form and MEANING isn’t always arbitrary and sometimes this relation may be an iconic one. One sort of motivation is semantic motivation. Those words have semantic motivation that there is a semantic relation between their components and the MEANING of the whole word. Some people believe that primary words were more iconic and by passage of time as well as phonetic changes, this motivation has been reduced.In this research, a more powerful and a more exact attention paid into it. To consider this hypothesis, four travel accounts from the present time were selected and 2800 content words from them were extracted. Then the semantic motivation in those words was analyzed. Afterwards, the results of these texts were compared with the results from considering 2800 words of texts from 200 years ago in order to answer the question that since 200 years ago, motivation in Persian language had been increased or decreased. The Comparison of the results of two courses of time showed a MEANINGful increase in the number of words with semantic motivation in the present time in comparison with 200 years ago. Therefore, it might be claimed that since 200 years ago, words with semantic motivation have increased.

The purpose of this article is to analyze properly the MEANING of "the MEANING of life" and to explain different approaches to it on the base of different grounds and presuppositions. By "life" we mean a conscious process ended by death. We consider life as a whole whose parts are coherently related to each other. In considering "life", we can't merely concentrate on its surface layers. Seeking for its MEANING is going beyond these layers. The word "MEANING" in the expression "the MEANING of life" has two interpretations: one, the "purpose" of the life, and the other, the "value" of the life. We hold that if the purpose of the life is an appropriate goal and has sufficient intrinsic value, it gives MEANING to all the issues related it. The main points of this article are: separation of the theological considerations on the question of MEANING of life from the philosophical ones, religious theories from non- religious ones, analysis and separation of objective views from subjective ones, and finally, the relation of the MEANING of life to matters such as God, the immortality of the soul, the ethical nature of the world, and so on.

This research studies the relationship between the technique form and the expression forming. It shows the difference in MEANING between the pronounciation in dictionary and structure and what it connects to, like technical forming and what it includes of the connection between the grammatical structure in MEANING and the way to discoverthe MEANING throughout the structure, and the link of the structures in language in giving the MEANING. And the influence of the different structures in forwarding (sending) MEANINGs. As, I will search in semantical leaving in pronounciation, during the study of the difference between the hidden MEANING in pronouynciation only and the MEANING that'd we have when we build (form ) vocabularies in the different uses. And I will also search in the indication in sending semantics and the pronounciation in general. And I`ll talk about the technique use for pronounciation to show the way how we use the pronounciation in expressing in uncommon way which gives a new MEANING.

Undoubtedly the holy Quran is a unique book in Arabic language, eloquently and rhetorically. Its words are a pure collection of Arabic literature. All poets, jurisprudents and philosophers believe it as a master art. It is a permanent treasure of Arabic and for it many sciences have been generated. It kept the Arabic language active and dynamic during ups and downs of the history. It also contains local Arabic accents which it shows the trustiness of its phonetic and structure.In this article is studied an explanation of grammatical MEANING, understanding the differences between speech patterns, finding out grammatical MEANINGs in speech patterns, and their differences in briefness, Redundancy, transparency and Ambiguity. If the grammar gets excluded of its MEANING it would make it dead and prosaic.It study Arabic grammar based on the holy Quran. Thus we are going to study different grammatical patterns which it would lead to different MEANINGs. We believe that although the statements and MEANINGs used in Quran mention a grammatical pattern, it wouldn’t be so in Arabic poems and texts. In Quranit is not going to introduce grammatical patterns, it was the cause and source of establishment of the science of grammar. So Quran is the base of grammar. This article focuses on the books such as “Ma’ani alnahv” by Fazel Al-samaraee , “nahv alQuran” by Abd alsattar Javari and “Men vahy alQuran” by Ebrahim samaraee which are written for the grammar of the Quran.