محمدمهدی اسماعیلی

The United Arab Emirates and the Zionist regime, fearing the rise and regional influence of the Islamic Republic of Iran, have aligned their positions and based their primary reconciliation process on the perceived or actual threat from Iran and countering what they deem as Iran's security threats. In this context, the objective of this research is to formulate the strategies of the Islamic Republic of Iran for countering the security implications of the relations between the United Arab Emirates and the Zionist regime.To systematically analyze the collected data, the validation of findings involved in-depth interviews with subject matter experts, whose opinions were gathered through a researcher-made questionnaire. Their perspectives formed the basis for developing the environment-based SOAR strategies. The research findings indicate that the strategic alliance between the Zionists and the Emiratis aims to reshape the regional security structure (geopolitics of the Middle East), with the ultimate goal of reinforcing, stabilizing, and guaranteeing the security of the Zionist regime. Consequently, these relations have multiple security implications, including creating a security belt around Iran, fostering Arab consensus and resolving the Palestinian issue, promoting Iranophobia, altering regional bloc alignments, shifting the balance of power and regional security structure, extending insecurity and crises within Iran, and intensifying sectarian and identity conflicts to undermine Iran's regional power and threaten its national security and interests.In response to these security threats, the Islamic Republic of Iran should develop strategies focusing on three main axes: reducing tensions and expanding regional cooperation, enhancing military capabilities, and strengthening elements of national power.

The Qur'an is a heavenly book that hundreds of translations have been written for it with different methods and styles in order to reach its truths. For this purpose, in this article, an attempt has been made to analyze the contemporary translations of the Qur'an by Makarem Shirazi and Khorramshahi, and to examine the methods and styles in the aforementioned translations and compare their stylistic and prose characteristics. The basis of the translation model of Kashf al-Asrār, which is considered one of the precious treasures of Persian language and literature and has clear and eloquent prose, was achieved in the best way and style among these translations. Based on this, the mentioned translations have been described and analyzed from the perspective of semantics and at the linguistic level. According to the investigations, it can be said that the mentioned translators did not follow a specific and uniform style in translating the Quranic verses. In most of the cases, like the discovery of secrets, the verbal sentences have been interpreted as a verbal sentence. However, in the translation of noun sentences, which are mostly used to emphasize Quranic concepts and teachings, Makarem Shirazi interpreted them in the form of verbal sentences, unlike Kashf al-Asrār, in most cases, which have less emphasis, while Khorramshahi interpreted noun sentences as Kashf al-Asrār in most cases as noun and emphatic sentences and was faithful to the words of the Qur'an.

One of the internal factors of linɡuistic chanɡes is the ɡrammaticalization (also known as ɡrammaticization or ɡrammatization), a process by which a previously free and independent word ɡains a ɡrammatical function and status. Historical studies indicate that most auxiliaries in many lanɡuaɡes of the world, includinɡ New Persian, have already been lexical verbs, and their use in the role of auxiliary verbs is the result of auxiliation. This article shows on a parallel with what happened in the evolution of Middle Persian, that is, the lexical verb [xwāstan] ʻwantʼ becominɡ an auxiliary verb, was used to represent the concept of the future, in some Middle and New Iranian lanɡuaɡes, especially the Central Dialects of Iran, the denominative verb [kāmīdan] ʻwantʼ was ɡrammaticalized into a future tense marker. But with the fundamental difference that in these lanɡuaɡes the verb [kāmīdan] with the loss of its lexical use as independent verb, has become compeletely an auxiliary verb or particle

Gender as a nominal inflectional category is found in some modern Iranian languages, although they differ in the way this concept is realized. Abyānaʾī, belonging to the Central Dialects of Iran, does not have a grammatical way of marking the gender. In other words, there are no individual formal markers (except for some nouns ending in vowels) distinguishing between the two genders. In order to determine the status of gender in this dialect, based on Corbettʼs (1991) theoretical framework, agreement was taken as the criterion for distinguishing masculine and feminine genders. By instantiating dialect materials collected by fieldwork and through interviews with four informants, the present article seeks to determine the scope of gender agreement, namely the elements showing agreement in gender with their head noun. This study showed that Abyānaʾī has an agreement on both the noun phrase and clause levels. The grammatical gender of the head noun determined the morphological form of some of its dependents, such as the numeral "one", attributive adjectives, demonstratives, predicative adjectives ending in /-ɑ/, ordinal numbers, definite article, comparative adjectives, and the quantifier "more". On the clause level, on the other hand, only the third person singular form of past verbs agreed in gender either with the subject (as in the case of intransitive), or with the object (as in the case of transitive). Because the gender distinctions appeared in the singular but not in the plural, the gender system of Abyānaʾī should be considered as a convergent type.

Linguistic typology focuses on both language universals and linguistic variations. Implicational universals in typology have semantic, pragmatic, discourse, processing and cognitive explanations. Typology has various uses in linguistics. Studying the structure of different languages, including ancient languages, can help completing the classification of languages. This article provides an overview of typological study about Avestan language. The purpose of this study was to determine the word order of Avestan language of Vandidad, based on Dryer's 24 typological components. This article focuses on the 15 percent of Geldner’s Vendidād Avesta based on Bartholomae transcription method. Research data are collected through three fargards of Vendidād Avesta, the second, third and sixth. The findings indicate that Avestan language of Vandidad,  has 13 components of strong verb- final languages type and 15 components of strong verb-initial languages type comparing to genera containing languages of Europe and Asia, except for southeast Asia , and this language has also 13 components of strong verb-final languages type and 16 components of strong verb-initial languages type comparing to genera containing world languages.There is a tendency for Avestan language of Vandidad, to be one of languages of verb- initial type.

In studying the policies governing the development plans of the second Pahlavi period and the Islamic Republic of Iran, an attempt was made to analyze the analytical framework in order to understand the process and causes of economic development failures in the last seventy years. For this purpose, using an interdisciplinary approach, the role of civil and economic development in the effectiveness of the country's development policies was investigated.To the central government is the incomplete modeling of Western school development programs and the disregard for indigenous capacities and requirements and territorial planning.This imperfect modeling removed the people from economic management and replaced the government as a holding entity. In the period of the Islamic Republic, in order to make economic policies effective and get rid of these failures, it was tried to privatize and internalize the economy as the axis of planning and the resistance economy as the Iranian and Islamic model and the driver and axis of development. The Pahlavi era and the imposed war and sanctions have slowed the growth of economic development.Keywords: civil and economic development, economic policy, endogenous development, government-centered, resistance economy

Security threats should be considered the main crisis in the West Asian region. This crisis has sometimes contributed to the formation and deepening of state security coalitions against threats. In the meantime, the United Arab Emirates and the Zionist regime in the post -Islamic Awakening process and promoting the Islamic Republic's position in the region, by sharing Iran's potential threats in particular and the Shiite Resistance Front in general, to a strategic coalition in the security fields. They did. Therefore, the current research seeks to answer the question of how "the security relations governing the UAE and the Zionist regime is an affirmation that the Islamic Republic of Iran is considered a common threat to the security and survival of the Zionist and UAE regime. For this reason, this has become a major basis for the formation of UAE security relations and Zionist leaders. The findings of the study indicate that the Zionist regime, emphasizing identity conflict, considers the Islamic Republic of Iran the biggest threat to its survival. The UAE also emphasizes the conflict of interest and limited role -playing, a sense of inferiority towards the Islamic Republic of Iran.

The Quran is a heavenly book revealed in the Arabic language, therefore providing an elegant translation of it is the only way to access its content for non-Arabic speakers. Since a complete translation of the Quran is not possible regarding its peak eloquence and rhetoric, analyzing and scrutinizing Quranic translations is necessary to identify their strengths and weaknesses. The present study aims to analyze the contemporary linguistic translations of the Quran by Fooladvand and Khorramshahi, examining the methods and styles in these translations, and conducting a comparative analysis of the literary and rhetorical elements and their stylistic features based on the interpretive model of Kashshāf in the best possible way among these translations. Accordingly, the mentioned translations are described, analyzed, and examined in terms of semantics and linguistic aspects, indicating that the translators have not followed a specific and consistent style in translating the literary and rhetorical aspects of the Quranic verses. In most cases, they have failed to depict a clear image of the meaning for the target language reader through literal and under-literal translation of the verses, only managing to translate Quranic verses based on the interpretive model of Kashshāf in some instances.

Myth alongside the epic, legends and popular culture, is one of the elements that form the culture and ethnic and national identity of societies and a charter of social beliefs that is produced in the cultural context. The subject of myth is not separate from the study of religious rituals and it can be considered as a tool that explains existing beliefs and institutions by referring to religion. "Sin" as an action or behavior is an important concept; to the extent that cultural events related to it cannot be understood without understanding the concept and its motivating effects. "Darab" and "Ulysses" as mythological heroes, are cultural figures, and the subject of their "sin" is also placed as an action in the category of culture. In addition to exploring the hidden and implied meaning of the text, the theory of comparative mythology of Georges Dumezil also pays attention to the social/cultural context. The findings of this research, which was carried out in a descriptive-analytical method, showed that the trajectory of a myth and her sin in the two civilizations of Iran and Greece is clearly defined. Themes such as "deception by demons", "doubt in the creator", "pride and claim of divinity", "achieving power and fear of losing power", "disobeying the command of gods and goddesses", " Killing ritual beings and heroes", "disrespecting to fire and sowing the seeds of hatred in the human institution", is the basis of the most sins among Iran and the world. The research findings indicate that there is a fixed structure in Indo-European mythology; which remained in these cultures over the centuries and despite the geographical expansion and reforms of different religions, their traces can still be found after many years.

The security relations governing the relations between the United Arab Emirates and the Zionist regime emphasize the fact that the Islamic Republic of Iran can be considered a common threat to the interests of the Emirates and the security and survival of the Zionist regime, for this reason, this issue is the main platform for the formation of the security relations between the UAE and the Zionist regime. Is. The change in the relations between Abu Dhabi and Tel Aviv has gone through a gradual and growing process, and after two decades of secret relations under the name of hidden diplomacy, it has become the normalization of relations between the UAE and the Zionist regime. In this regard, the development of relations between the UAE and the Zionist regime has consequences for Iran and creates the basis for the creation of security challenges in the region against Iran's interests, therefore it is necessary to formulate counter strategies.The aim of the current research is to find a strategy to deal with the consequences ofAR strategic model.ling in order to measure the validity of form and content and to measure the reliability, the agreement of two coders was used. Data analysis was done through four factors in the SOAR model, by which strategic planning was carried out using the SOAR model, factors were identified and ranked based on the results of the research, and the most important strategic factors were extracted by intersection.

The present research, using a descriptive-analytical method, tries to understand the narrative structure of Tarsousi Darabnama as one of the oldest mythological texts of Iran, according to the actionist theory of Georges Dumzil, and in this way, the similarity of its characters' actions with the texts Indo-European mythology Basnajd. The findings of the research show that the narrative structure of this work can be adapted to Indo-European epic texts and the three actions proposed in Domzil's actionist approach (commanding, fighting and fertility) are the main actions of mythological characters in These narrations are considered. Iskander, Darab, Homay, Tamrosieh and Burandekht each have distinctive features that are classified in the subgroup of triple actions. In this work, "absolute kingdom" belongs to God, and God has helped them by using various tools such as "dreaming", "using natural factors" and "sending legendary creatures to help". The act of warfare has a special place in this narrative with various goals such as expanding the territory, defending the control of the government, establishing security, revenge and spreading religion and justice and the mythological characters are always tested in the battlefields. Abundance of blessings, abundant treasures, prosperity, peace and prosperity, beauty and youth, attachment and observation of such things in the description of the mythological characters of this narrative also show the third action, fertility.

The current research aims to compare the actions of mythological characters from Homer's Odyssey and Darab-nama of Abu Tahir Tarsusi. This study is based on Georges Dumézil's theory of comparative mythology and utilizes a descriptive-analytical method. The primary focus is to evaluate the extent to which these characters' actions align with Dumézil's theory of three functions. In doing so, the research considers both the similarities and differences between these mythological characters. The findings of the study suggest that the main characters of Darab-nama, namely "Darab" and "Iskander," can be classified in the same category as "Ulysses." When analyzing the actions of Darab and Ulysses, it becomes evident that both characters, as kings, exhibit characteristics associated with all three functions: sovereignty, force, and fertility. However, it is important to note that Ulysses is the son of Zeus while Darab possesses divine royal glory (farre izadi). Ulysses is characterized by his intelligence and cunning, while Darab is known for his power. Furthermore, Iskander forsakes kingship for religious conquests, whereas Ulysses faces punishment for neglecting to make sacrifices to the gods. Other characters such as "Tamrusia," "Buran-dokht," and "Penelope" also play significant roles, embodying the concept of "purity" with slight variations. In the case of Odyssey, fidelity to the marriage contract takes precedence in the narrative, while in Darab-nama, religious conquest serves as the dominant discourse.

The front rounded vowels did not exist in the phonetic system of Old and Middle Iranian lanɡuaɡes, but due to phonetic chanɡes, they are observed in a number of New Iranian lanɡuaɡes and even have a phonemic status in some of them. In fact, it can be said that by chanɡinɡ the number of phonemes in these lanɡuaɡes, a phonemic split has occurred. Examininɡ this diachronic chanɡe in a number of these lanɡuaɡes, especially in the two varieties of the Central Iranian lanɡuaɡes, this article shows that the most important factor in this chanɡe is the frontinɡ, that is, a sound chanɡe in which a vowel becomes advanced or pronounced farther to the front of the vocal tract than some reference point, which apparently occurred unconditionally in these lanɡuaɡes, althouɡh in some cases other factors such as vowel harmony and roundinɡ of front vowels have also been involved in the formation of these vowels. Another findinɡ of this study indicates that the frontinɡ in some lanɡuaɡes has ɡiven rise to more than one front rounded vowel, the latter of which is the mid (or mid-hiɡh) vowel, which has often been overlooked in previous studies.

The present paper studies a case of paradigmatic levelling in the Central Plateau Dialects (CPD). Paradigmatic levelling is a kind of analogical change which reduces stem alternations within a paradigm. In most CPD, the verb ڮcomeڰ shows a stem alternation in the non-imperative and imperative moods, that is to say, the present stem [a:j-] has the suppletive stem [ur-/or-] in the imperative mood. But in some CPD, consisting of just four dialects Ardestani, Fasakhodi, Komshechei and Hendu-Abadi, spoken in the Ardestan area, analogical levelling has extended the suppletive stem to the other mood forms. In other words, the [a:j-] ~ [ur-/or-] alternation was eliminated and no longer exists.

The Islamic Revolution, by creating a fundamental hiatus on the link between tyranny and colonialism, considered issues such as independence, freedom, relying on neither East nor West slogan, self-confidence, belief in internal capacities and forces, and denial of dependence on foreigners as the country's basic strategies in the post-revolutionary era. Ayatollah Khamenei refers to this strategy as the "strength of the internal construction of power." In this theory, the internal construction of power means empowerment based on internal capacities and capabilities in various political, cultural, social, economic, scientific and technological dimensions without "dependence" on external power. In other words, the strength of the internal construction of power is the ability of societies to deal with vulnerable challenges which its source is the internal authority and the strengthening of the internal construction of power in various fields. Accordingly, the main question of the present article is formulated as follows: Accordingly, the main question of the present article is formulated as follows: What are the historical and intellectual backgrounds of the genesisof the theory of internal construction of power and what is the relationship between this theory and political power? Apparently factors such as the historical situation in Iran (invasion of foreign countries and dependence on them), understanding the nature of international relations based on the system of domination, highlighting the Qur'anic texts that imply the concept of independence and internal authority, be factors which provide the necessary grounds to genesisthe theory of the internal construction of power. In addition, Ayatollah Khamenei emphasizes the entanglement of the theory of the strength of the internal construction of power and political power; So that, On one hand, Without considering the idea of the internal construction of power, the foundations of political power will be shaken, and on the other hand, without the political power derived from the discourse of the Islamic Revolution, this theory will not be able to be realized and given objectivity.

Imam Khomeini emphasized the role and the position of the people in the Islamic state in the historical stages before and after the Islamic Revolution in Iran, but since he did not systematically explain his philosophy of republic based on his religious thinking, as a result different people with different theoretical approaches have had different interpretations of republicanism and its theoretical foundations in his political thought. The question now is, what is the basis of Imam Khomeini's thinking about republicanism based on epistemic foundations? The hypothetical answer is that republicanism in the political thought of Imam Khomeini stems from the anthropological and ontological point of view in his epistemic system based on mysticism. The present paper uses an analytical and interpretive approach to explain the principles of republicanism in the political thought of Imam Khomeini. The result is that republicanism in the thought of the Imam is based on principles such as human freedom and the service of the people in the mystical thought of the Imam. In the mystical thought of Imam, the establishment of the government is aimed at serving the people. Obviously, serving the people will include satisfaction and popular will. On the other hand, in the epistemic system of Imam Khomeini, human rights and religious rights are not considered to be separate. Therefore, it can be said that the thought of the Imam about Republic, while also being a human right, is considered to be Islamic and religious law.

The reform movements of the Islamic world were formed between 1948 and 1979 in response to the colonization and domination of the infidels over the Islamic world, as well as with the "spread" of the idea of political Islam. The purpose of this article is to examine the "interaction" of the two important movements of this period, Ikhwan ul-Muslimin and the Islamic Movement of Iran. The hypothesis of the article is that the Islamic Movement of Iran is basically derived from Shiite political thought and fiqh, and has used the scientific works of the Ikhwan ul-Muslimin movement only to strengthen the campaign literature. In the 1940s and 1950s, due to the need of the society for a thought with a religious-political approach, through the interaction between Iranian clerics and Ikhwan figures, some of Seyyed Qutbchr('39')s works were translated into Persian and used by the revolutionary forces in Iran. This article intends to study the interaction between the reform movements of Ikhwan ul-Muslimin and the Islamic Movement of the Iranian people with a descriptive and analytical method.

Drought and water scarcity is an objective reality in the country, with the increase in population and consequently the need to provide for population demand, increase arable land and expand industries, increasing its importance and problematic nature day by day. In this regard, unfortunately, The water conditions in Zayandehrud watershed, which besides providing resources for the agricultural and industrial sectors of Isfahan province, is also in poor condition. Therefore, in recent years, due to the increase in water consumption in the drinking, industrial and agricultural sectors and in some successive droughts, we have witnessed water scarcity in the central plateau of Iran, especially in the east of Isfahan city. Zayandehrood catchment, located in Isfahan province, is facing a water supply crisis due to drought, and the Zayandehrood River is facing water shortage in the long run. Is. Water crisis in this basin In addition to the natural crisis of water supply for the major uses of Isfahan province, agricultural and industrial, and drinking water of a part of Yazd province, has had important social consequences. The bitter events that culminated in March 2013 have doubled the need for more scientific and practical attention to solve the water problem in general in the country in general, and in this region of great importance in various dimensions. This paper attempts to propose solutions to optimally manage similar potential crises in the future by examining the social aspects of this crisis and examining the natural and human factors in its occurrence and severity.

Theology of the New-Salafism, like the traditional Salafism believes in a literal interpretation of the texts, it values practice and it has an affinity with technology. New-Salafists, comparing to the traditional Salafi movement, and Vahhabi Salafi, has a more conciliatory approach toward the Western world, women’s right and modernity. Besides, due to the attractive promises, plain literature, and no theological complexities, the New-Salafism has attracted so many Muslims and non-Muslims all around the world. In this study we will introduce Muhammad-ibn Abdul Rahman Al’ Arifi, one of the New-Salafi thinkers. We will examine his books and his influence among social media to investigate the relationship between the rhetoric and literature used in books of this contemporary New-Salafi thinker and his popularity in Islamic world, specifically. As for the lack of studies in this field, it was necessary to refer to the most of his translated books and to classify them according to subjects and their structure in order to get a more comprehensive look on the works and thoughts of this thinker. In this study, we have used heuristic method.

The imperative besides indicative and subjunctive is one of the most important moods in the languages of the world especially in indo-european languages. The imperative verb usually lacks tense inflection that occurs in other moods, therefore the future imperative is quite rare cross-linguistically. However a number of languages have a dedicated paradigm for future imperative. The future imperative has so far been reported for none of the iranian languages, except two languages, namely Sogdian and Ossetian. The present paper also studies a case of future imperative in Abyanei belonging to the Central Plateau Dialects. The Abyanei future imperative is expressed by inserting morphological markers [-iʃ] (in the affirmative) and [-ɔ] (in the negative) between the present stem and the verb ending.

The aim of this paper is to provide a typological perspective on the issue of split-ergative morphology in “Dikini”, a sub-dialect of “Marqi”. This study has shown that transitive-nominative and intransitive-nominative in both present and past tenses follow the grammatical pattern of split ergativity. In other words, the components of tense and transitivity are the main factors in grammatical change of nominative-accusative system to ergative-absolutive structure in “Marqi”. Moreover, in “Marqi”, the internal structure of the noun phrase is determined by case system.

With an emphasis on its prominent historical points, this article attempts to take a fresh look at the evolution of political thought in Islam and Iran. This review attempts to identify the milestones of the history of political thought in Iran and in particular, in the Islamic world. By identifying them, the impact of each of the ideas of urban Iran, Sunni Islam, Shiite Islam, the Greek and the new West on the formation and continuation of political thought in Iran can be understood and the contribution of each of these sources to various historical stages and in different ways that, have produced political power in Islamic Iran can be investigated. This essay seeks to show, through a historical approach, the stages of the rupture and the connection between the course of political thought and historical developments. An examination of the history of thought, scholars, and the political system in Iran and Islam reveals that an important and influential component in the development of post-Islamic Iranian society is the supremacy of the Shi'a intellectual tradition, which has had a significant impact on the growth, and excellence of the Islamic world and Islamic civilization. The golden age of Islamic civilization during the third to fifth centuries, and the political, economic, and cultural flourishing of Iran in the tenth and eleventh centuries, were the product of the rule of Shiite political thought. Accordingly, the victory of the Islamic Revolution in Iran based on Shiite rationality can lead to a new period of civilization in Iran and the Islamic world.