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Some have recently claimed that the word "majnoon" in the Qur’an is associated with the meanings of "priest," "sorcerer," "teacher," and "poet" according to the theory of meaning. Since these words had positive connotations among pre-Islamic Arabs, it is argued that "majnoon" does not mean "madman," which has a negative connotation. The correct translation for "majnoon" is "possessed by jinn," which implies a connection with jinn. The purpose of this study was to find the intended meaning and connotation of the word "majnoon" in its Qur’anic usage through analytical and descriptive methods, using examples from the Qur’an. The results of this study show that the word "majnoon" is not always associated with the aforementioned words, but rather has been used individually or with each of them once or twice. Furthermore, if being called a priest, teacher, or poet was a sign of nobility during pre-Islamic times, being nicknamed as a liar among "majnoon's" companions is not the same, and commentators have interpreted "majnoon" as a person with madness, which has no positive connotation. In four instances, the Prophet (PBUH) was described as being possessed by jinn by disbelievers, which interpreters have taken to mean madness. God also denies this attribute from him in four verses when He says: “Your companion [Muhammad] is not possessed.”

Over time, the words change meaning. According to linguistic studies, the most important types of this semantic change are: semantic generalization, semantic appropriation, metaphor and semantic degradation or promotion. This rule also applies to the vocabulary of Arabic; and some of the terms used in the Quran have undergone a semantic transformation. Unfortunately, a number of contemporary Persian translators have neglected this and translated some of the terms in the common and contemporary meaning. This function can seriously damage the Quranic concepts. Since the main religious teachings of the Muslims are taken from the Quran, the slightest error should not occur in the transfer of Quranic concepts to another language.Since some Quran translators have failed to do so in some cases, we have reviewed the errors found in some translations.With the search method in the sources of the vocabulary and the interpretation of the old period, and contemporary dictionaries, we will show the semantic change brought to some Quranic words.Twelve words that have undergone a semantic change have been investigated in 29 Persian translations of the Quran and it has been concluded that some translators mistakenly translated those words into contemporary sense.

Translation which means interpretation from one language into another is of enormous significance and gains even more importance when the text to be translated is a divine book. Conveying the meanings of the Holy Quran while preserving the elegance of the word of God seems impossible in translation; in effect, translation of the Holy Quran reproduces merely a small proportion of the profound meanings of this Book and hence does not enjoy the divine aspect of the original Book – translation is the word of the translator, and the Quran is the word of God; however, since translation of the Quran is an indisputable requirement for propagating Islam, religious authorities, in spite of various conflicts, have deemed it necessary and since long ago, there have been various translations of the Quran; since these translations are the productions of human beings, however, they are not devoid of error.One of the contemporary scholarly translations of the Quran is done by Rezaei Esfahani, together with a group of other professors; many errors of the previous translations have disappeared in this translation; however, since it is a task done by human beings, again there are some errors and reminding them will contribute to a more correct interpretation of the word of God. The errors of this translation are sometimes lexical, related to the phonetics, syntax and morphology of Arabic language; other errors are due to additional explanations given in parentheses which may mislead the reader; some others are related to unusual readings of the Quran based on which this translation is done; and there are still some other errors pertinent to the style of writing, removal of which improves the quality of the translation.