Since poetry is the result of breaking the system AND the principles governing the stANDard language, the poet has to inevitably deviate from such norms AND resort to a variety of techniques AND tools to create a work of art, causing the adjacency of language AXIS to its literary role. However, Bidel Dehlavi as the most prominent poet in Hindi style has exploited linguistic techniques to represent the attributes of the content AND the form of this era. These features can be found either in his language or in his poetries. The present study is an attempt to analyze some of the amazing linguistic techniques, constructive structures, AND their meanings according to the processes that take place in the deep structure of such clauses AND compounds on the imaginary SYNTAGMATIC AND PARADIGMATIC AXIS of language AND their shift to the surface structure.

In allegories polysemy relates not only to the context AND the audience’s understANDing but also to the structural characters of these texts. This paper investigates the function of structural AND narrative properties in the creation of multiple interpretations of an allegory. Focusing on the events AND following a unique story-line is the most important trait in helping to read the allegories. Thus, polysemy in allegories is also related to the number of the story-lines. Therefore, polysemy in allegories depends on two axes: PARADIGMATIC AND SYNTAGMATIC. In the first process, multiple interpretations are parallel with the various story-lines. These lines are themselves the result of the many characters AND sequences. But in the second process, polysemy is only one story-line AND based on the various textual meanings may offer different interpretations of one allegory. This classification may lead to some important results in the polysemy of literary symbols in literary texts.

The term "tuba" is only used once in the Holy Quran: Chapter Ar-Ra'd, Verse 29. Yet, no in-depth research has been carried out on the term so far. The former semantic studies about the term revealed ten classifications of various senses of "tuba". AND the findings were exactly transferred to the holy Quran commentaries. Throughout history, new senses have been found AND added to the classifications. However, it goes without saying that there are serious doubts about some of those findings. Thus, it is imperative to carry out a comprehensive semantic study on the term. "Tuba" is non-Arabic AND sounds more like Syriac or Indian. Reviewing the etymology of the term during pre AND post-Islamic periods AND focusing on verse 29 of chapter Ar-Ra'd lead to the three main senses of heaven, ghebteh (to covet), AND happiness. These three senses are known as superior senses that shed light on the term.

The concept of “the Right Imam” is one of the most significant Quranic concepts AND has attracted the attention of various jurisprudential, theological, mystical, interpretative, narrative AND historical schools. However, it has not been dealt with by a semantic approach yet. Although the word “Imam” with the meaning of right leader has been used in 5 ranks in the Holy Quran, it could be said that most of the verses of the Holy Quran serve on fostering of perfect human. Using a semantic approach, this study has attempted to illustrate the concept of “the Right Imam” AND to explore its meaning components by referring to the Holy Quran. Since semantics adopts an analytic AND painstaking approach to texts, it is known as an appropriate method to decipher the actual meaning of words. Analysis of concurrent approaches in the 5 verses in which the concept of “the Right Imam” has been used, demonstrated that “the Right Imam” concept, in divine application, is identified by the meanings of falsification, guidance, AND invitation on the SYNTAGMATIC AXIS AND with the meanings of caliph, verse, word, Ummah, AND path on the PARADIGMATIC AXIS within the same semantic field. Discovering the semantic components of the word “Imam” uncovers the latent knowledge behind the verses AND reveals the systemic thoughts of the Holy Quran.

Various types of grammar have been written on Farsi language AND different viewpoints have also been put forward on the “sentence” AND “word” elements AND features. Variety of the materials generally leads students AND those learning Farsi language to the fact that there is no fixed rules AND regulations for Farsi language AND disagreements on the issue is a must. All are looking for a source in which they can find the scientific procedures in this regards. This article tries to make the readers familiarized with Farsi grammar AND to have a look at all the grammars written in this area. Definition of the grammar from a scientific viewpoint AND up-to-now written grammars on Farsi also their merits AND demerits have been scattered throughout the article. In fact, strong-points AND weak-points of the traditionalists AND linguists have been dealt with by criticizing the grammar 2 in applied way. All the critics are made based on the scientific linguistic viewpoint.

Kholoud AND its derivatives are repeated in the Quran 89 times: 38 times with reference to sinners in hell (28 times in reference to infidels AND 10 times in reference to sinners who are believers). In the present essay we rely on semantics AND lexicology, we take a look at these words to show that: 1. It is an extra-temporal concept related to the hereafter; 2. It has two meanings: eternity or long period of time; 3. Most sinners have relative kholoud AND they are redeemed after being cleansed in hell, but some sinners stay there forever. 4. Our methodology tries to show the true meaning of the word using religious AND extra-religious reasoning, relying on semantics. The main question of the present paper focuses on eternal or temporal stay in hell.

Zakaria Tamer, a Syrian writer, has been a leading writer of short stories. He has written his stories in an organized structure AND a coherent way. All of his stories’ elements AND components bring about movement AND effort in order to send a specific message. “Wajh al-Qamar” is one of his stories in which he puts all elements together in a linear way to convey the message of defending Orient women who have been humiliated previously. To better understAND the main message of the story, its analysis based on SYNTAGMATIC AND PARADIGMATIC axes makes a significant contribution to the transfer of message. PARADIGMATIC relation enables the writer to select among the words collection, those words which fit the structure, AND the selected words will be put together in a vertical linear direction to create a new written composition. Its PARADIGMATIC value is understood by the fact that Samiha means merciful (dedicator) AND all Orinet women have dedicated their whole bodies to men. In SYNTAGMATIC AXIS, the relationship between phrases AND their composition is investigated along a horizontal line, when they are put together, the story’s direction moves forward. The characteristics, which have been put together, have a clear meaning separately, but they will convey a symbolic meaning when used together like the SYNTAGMATIC of lemon tree with a mad man’s sigh, which refers to the creation of a distance between Samiha’s childhood AND thereafter.

Although human reason can' t achieve the deep meanings of the Quran AND only bright AND sage eyes can achieve its merits "which none touched save the purified" but this subject should not distract us from Quran's values, importance AND necessity of survey. It is a necessity for Arabic language researchers to understAND the Quran. This study that is unique in its kind uses the PARADIGMATIC AND SYNTAGMATIC relationships of different constructions of Quranic term of "Bain" with Analytic- Descriptive method AND by studying these constructions; it develops a framework for a dominant meaning for these constructions. Among the most important findings of this study is proving that there is no basic AND independent meaning for the term Bain. For this term, without considering the noun which is usually pursued by it, has no meaning. It becomes meaningful only after the noun after it has been mentioned. The terms "Khelal' AND "Vasat" are the words which can substituted by Bain AND are considered in PARADIGMATIC axe. However, the word "Vasat" is not an absolutely similar synonym for Bain. The structures like "Baidhalik" (between those) AND "Bain Ahad" (between none) AND "Bain Aydi" (can be studied as examples for SYNTAGMATIC relationships. Based on the findings of the study, contrary to the idea held by early scholars saying that Bain has no tense, some of its structures have tenses.

Semantics is the scientific study of meaning, which analyzes the meanings of words in terms of the semantic systems they belong to. One of the most important ways that has attracted the attention of literary critics is reliance on SYNTAGMATIC AND pragmatic relationships because through the semantic network of a given word, its exact meaning can be obtained by examining the words, in case of the Qur'an in the contexts of ayahs. The word "azaab", i. e. torment, is one of the most frequent words in the Qur'an AND in the present research, we tried to answer the question that which words are the most important collocates AND substitutes of this word. Taking a semantic perspective on the SYNTAGMATIC AND PARADIGMATIC axes, it can be said that this word has collocated in the Holy Qur'an with words such as "kufr (disbelief)", "zulm (oppression)", "kibr (arrogance)", "nifaq (hypocrisy)", which are factors that bring about inflicting torments on humans. As for the pragmatic AXIS, the word in question is a near synonym of words such as "khasara (loss)", "habata (annulment of one's works)", "eqaab (consequence)", "naar (Fire (of hell))", AND "jazaa' (punishment)", each of which in some ways represent torment. The present descriptive-analytical research thus aimed to investigate the term "azaab", relying on terminological studies AND analysis through collocations AND substitutions. Accordingly, first, the frequent collocations of the word under discussion were identified AND then based on the collocations, the substitutions of this concept embodied as words were addressed.

The root "nzl" is one of the most frequent roots used in various lexical forms close to four hundred times in the Qur' an. Originally meant ' to descend from top to down', this root has found semantic expansion in the Qur' an when used in other senses, such as creating, forgiveness, learning, entering, trial AND promise. Whenever the word nuzul has been used to refer torain, its context is different from the sending down of the Qur'an: in the former, this word is solely used with the word sama (the sky) while in the latter, when indicating the sending down ofwahy, it is always collocating words AND phrases such asmin indina, rouholamin, heart of the Prophet AND along with multiple attributes of God. In the Holy Qur'an, this word has collocated on the SYNTAGMATIC AXIS with words AND phrases such as merciful AND compassionate, the Lord of the Worlds, " Mighty, the Wise ", "the Wise, the Praised One", AND Haqq AND that it shows the greatness AND holiness of the Qur'an AND in fact it introduces God as the real actor AND the doer of the revelation. Further, at PARADIGMATIC AXIS, it has been substituted by words such aswahy, ilqa, qira' at, tilawat, aati, Ja’a, AND Jaala each of which tell the sending down of the Qur'an in some ways AND portray Prophet's (SA) relationship with the Angel of Revelation. In sum, this descriptive-analytical study analyzed the word nuzul taking a semantic approach on two SYNTAGMATIC AND PARADIGMATIC axes AND expressed its semantic components. learnings on the one hAND AND reveals some structural beauties concealed in the Qur'anic stories on the other hAND.