The baby's first words producing is one of the most important index of development. Development of talking is through a complex process that is influenced by both neuromaturation and human relationships (environment). It is not an imitative function in which children learn to repeat what they hear, but also it is a creative process through which children master a rule based, symbolic system. Talking development can be evaluated in 5 important dimensions: phonology, semantics, morphology, syntax and pragmatic. The receptive and expressive abilities of the child must be evaluated also. This paper discusses about the epidemiology, etiology and pathogenesis, clinical manifestations, how to assessment and make early diagnosis, differential diagnosis, management (treatment and rehabilitation) and prognosis of delayed or atypical talking in addition to above definitions. This paper also emphasizes on early intervention for children who develop significant behavior problems secondary to their communication difficulties and for whom long-term problems in social development are a major concern.

Pallister-Killian Syndrome is one of the etiologies of severe intellectual disability with a peculiar face, caused by mosaicism for tetrasomy of chromosome 12p. It is characterized by severe mental retardation, hypotonia, sparse bitemporal hair, sparse eyebrows and eye lashes, a coarse face, hypertelorism, chubby cheeks, cupid bow lips and no speech. In this article, we report a 3-year-old girl with severe mental retardation, no speech and a peculiar face. CGH array documented Pallister-Killian Syndrome.

Multiple sclerosis (MS) is the most frequent demyelinating disease of the central nervous system that makes different symptoms the most disabling symptom of which is speech impairment that has significant effect on patients’ quality of life. The aim of this study was to investigate the frequency of speech impairment and its influential factors among Iranian patients afflicted with MS. Methods and Materials: The records of 4553 patients registered in Iranian MS Society between 1998 and 2005 were studied and 3165 of them with complete profiles about speech impairments were included. Analyzing the data, SPSS software version 15 was used. Speech impairment was seen in 37.4% of patients. The frequency of this impairment was higher among male (P<0.001), unemployed (P<0.05), and with lower educational level patients (P<0.001). Also patients with speech impairment had a higher mean age (P<0.001). The frequency of patients with speech impairment in relapsing remitting, secondary progressive, and primary progressive MS, in contrast with patients without this impairment was lower, higher, and higher respectively (P<0.001). The mean age of onset of patients with speech impairment was higher (P<0.05). Speech impairment was more frequent among patients with onset symptoms of motor or balance impairment (P<0.05) and less frequent in patients with onset symptoms of sensory impairment (P<0.001). The frequency of speech impairment was higher among Iranian patients compared with previous studies in western countries. The impairment was more frequent among male, unemployed, with lower educational level, and older patients and also among patents who were in progressive forms of MS, with higher mean age of onset and patients with onset symptoms of motor or balance impairment.

Speech is one of the benefits of tongue. In some cases, the crime of tongue is accompanied by a speech impairment. On the one hand, in Articles 611 and 613 of the Civil Code, the legislator has considered the unpronounceable letters in relation to all letters as the basis for determining the amount of diya (blood money) in the simultaneity of speech impairment and cutting of the tongue, according to most of jurists' viewpoints and in the last article, it is said that the diya is determined equal to multiple crimes. On the other hand, in Articles 545 and 546 of the Civil Code, in the subject of crime on its benefit and place, a higher diya has been set. The jurists' viewpoints differ in this regard, and in addition to the most of their perspectives, a small number of jurists considered the sum of the two diyas of speech and tongue as the criterion, and some believe that the maximum amount of diya of speech and tongue must be set. In addition, some have given the possibility that the criterion in determining the diya is the level of tongue that has been cut. The well-known viewpoint of the jurists and others is absolute in this regard, and in the fatwas, there is no distinction between a state in which there is a single and multiple criminals. The present paper, by evaluating the fatwas and their arguments, has achieved the innovation that the narrations under discussion have the weakness of a document or the shortcoming of arguments in the simultaneity of speech impairment and cutting of the tongue and the claimed consensus faces major and minor obstacles. Therefore, in order to determine the amount of diya in the simultaneity of speech impairment and cutting of a part of the tongue, the viewpoint about the maximum amount (of the diya of speech and tongue) in terms of practicing the arguments of diya of each speech impairment and cutting of the tongue was accepted and the criterion for the letters was considered to be all the letters of the language spoken by the victim.

The principal aim of this study was to examine the possible relationship between Iranian EFL teachers’ self-efficacy beliefs and their level of anxiety in speaking English. It also investigated whether there is any significant difference between teachers in schools and those in language institutes in terms of their level of self-efficacy and anxiety in speaking English. The participants of the research consisted of 109 male and female Iranian teacher candidates teaching in different language institutes and public schools in provinces of Tehran, Gilan, and Ardabil. The Teacher Self-efficacy Scale and the Public Speaking Anxiety Scale were used in this research as the data collection instruments. The SPSS software was used for data analysis. The data were analyzed through Pearson correlation to examine the relationship between teachers’ self-efficacy beliefs and their attitudes toward their speaking anxiety. A one-way ANOVA was also run to compare teachers’ self-efficacy and speaking anxiety with their teaching affiliation. The findings revealed that as teachers’ self-efficacy increased, their speaking anxiety decreased. Furthermore, the results revealed that teachers in language institutes had higher self-efficacy and lower speaking anxiety than teachers in schools.

The Holy Quran in several verses has dealt with the different aspects of the life of Jesus (PBUH) particularly when he spoke in the cradle. This case study that how an infant in the cradle could speak is the main point of discrepancy among commentators. It is well known that the Jesus (PBUH) talked [to the people] during his infancy, and it has always been considered as a divine miracle that removed the charge of impurity from the Blessed Virgin Mary and it also proved his divine prophecy. According to some scholars, however, the Holy Quran does not specifically claim that Jesus spoke in infancy. To them the event took place when Jesus was around two or three years old. They hold that although a child can normally speak at this age; but the wise words of Jesus (PBUH), in response to the suspicion of his motherchr('39')s impurity at an age of which the child has no understanding, made the audience consider it a divine sign. The present article, while going deep to the origin of the problem, has criticized this notion maintaining that such an interpretation is unacceptable due to its incompatibility with the rational reason, the wisdom of speech in the cradle, and its inconsistency with the context of verses and the data provided by [Ahadith] narrations.

Some commentators consider "expression" in meaning of the power of speech, some have suggested it as the expression of everything, the names of objects and creatures, and others have introduced it as the power of reason, and some have meant it as Holy Qur'an. Given the differences in the meaning of expression and lack of independent research in this regard, this article tries to analyze the correct meaning of "expression" in this verse. the opinion of those who consider "expression" in the meaning of speech seems correct. Because first meaning of expression that comes to mind in the context of the verses of first al-Rahman is speech. There is evidence in earlier literary, historical and narrative texts that expression is used in the meaning of speech. Also in the fourth verse of Ibrahim, explanation is attributed to language. On the other hand, Almighty God calls Qur'an an expression for the people, and since the nature of Qur'an at the time of revelation was nothing but the nature of speech and language, it becomes clear that the meaning of expression is speaking. On the other hand, the other meanings mentioned by commentators for expression are somehow related to language and speech.

The Divine speech has been one of the important and basic issues in Kalam which, in fact, was the starting point of this knowledge. What provides the ground for conflicting opinions in this issue is the explanation of the truth of the Divine word. Although the preamble of the disputes of the philosophers and theologians is related to the temporality or eternity of the Divine word, the interpretation of its truth and the quality of its belonging is considered to be the most controversial subject of conflict. Allama Khafrī maintains that the word is a homonym and considers two meanings for it, according to one meaning, God’s word is eternal and according to the other, it is temporal; word as “speech” is eternal and as “what one speaks through” is temporal. The true Divine word can be considered eternal in three ways: by using the relationship between Divine knowledge and word, the true speech will be identical to the undifferentiated essential knowledge, and as a result, it will be eternal. According to the second justification, speech is a kind of knowledge transmission and, knowledge is also a kind of speech, in turn; therefore, this theory defends the unity of knowledge and speech and the sameness of their attributes. The third justification interprets true speech as power, that is the Necessary’s essential power to inspiration, and by using this connection and considering the eternity of power, it considers speech to be eternal, as well. Allama Dawwānī, unlike many of the early philosophers, considers the Divine word to be the source of creation of the words and contrary to Divine knowledge. In his view, the truth of the Necessary’s word is the origin of the compilation of letters and sounds that have been realized in the Divine eternal knowledge and this compilation was made without any order or sequence. He claims that so far, no sect or group has presented such an effective point of view like his and he is the originator of this viewpoint. Reviewing the views of Mu‘tazila, Ash‘arīyya, Karrāmiyya, Ḥashwiyya, and the philosophers, he considers his opinion to be different from all.