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.

During Adam and Eve's stay in paradise, God forbade THEm from approaching a particular TREE. Despite THE clear Divine prohibition, THEy ate from that TREE anyway. THE essence and reality of this TREE has long been disputed amongst THE exegetes. In this regard, some exegetes, by citing three particular interpretive narrations, have related THE FORBIDDEN TREE to THE Ahlulbayt (THE Holy Prophet and his immaculate progeny). Indeed, analyzing this claim and assessing it's auTHEnticity with regards to wheTHEr it is able to indicate and prove THE pre-existence of THE Ahlulbayt and THE light creation through a verse of THE Qur'ā, n possesses great importance. This essay, by using an analytical-descriptive method, will analyze THE three aforementioned narrations with respect to THEir chains of narration, THEir content, and THEir acceptance in THE eyes of THE exegetes and it will reach this conclusion that THE FORBIDDEN TREE possessed many different fruits however, amongst all those fruits, that which was attractive to Adam, THE teacher and THE subject of prostration of THE angles, was THE knowledge of Prophet Muhammad and his progeny (pbuh). THE desire to reach THE position and status of THE Ahlulbayt was what prompted Adam and Eve to eat from THE TREE. THE contextual proofs confirm THE conclusion extracted from THEse narrations. THE interpretations of THEse three narrations affirm that THE Ahlulbayt existed before Adam and Adam witnessed THEm in THE form of lights and souls (metaphysical existence). THErefore, in accordance with this, it can be deducted that THE verses that speak of THE FORBIDDEN TREE along with THE narrations that interpret THEm indicates THE pre-existence of THE Ahlulbayt.

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.

Background and Aim: Consumption of THE epidermis (COE) is defined as thinning of THE epidermis with attenuation of THE basal and suprabasal layers and loss of rete ridges in areas of direct contact with malignant melanocytes. THE aim of this study was to investigate THE importance of COE as an additional diagnostic criterion for malignant melanoma and to evaluate its relationship to clinicopathological findings.Methodes: THE age, gender, localization of THE lesion and THE histopathological parameters such as tumor type, Breslow thickness, ulceration, and Clark’s level were recoeded in 90 malignant melanoma cases.Results: In contrast to oTHEr studies, we found that COE was more common in tumors with an acral localization and in THE acral lentiginous melanoma.Conclusion: Although COE can be used as a pathological criterion in THE diagnosis of malignant melanoma, but no correlation no of COE with ulceration and oTHEr prognostic factors were found.

This article reviews and criticizes THE Generative Lexicon by James Pustejovsky. Generative Lexicon (GL) is a linguistic semantic THEory that proposes a framework for representing lexical knowledge. THE lexical semantic representations as introduced in GL are, in fact, part of THE information stored in THE lexicon. GL is concerned with explaining THE creative use of language. By taking this into account THE structure and multiple representational levels for different types of lexical information, GL provides a new way for creating multiple meanings through a process of combining. This article firstly provides a short introduction about THE book and THEn in THE second part, Generative Lexicon THEory is introduced, and THEn THE structure and content of THE book is mentioned in THE third part. In THE rest of THE paper, THE criticisms and evaluation of THE book are presented in two sub-sections (a) appearance, form, and structure, and (b) evaluation of content. In THE final section of THE paper, THE conclusion and concluding remarks on THE book are presented.

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.

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.

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.