The French missionary Dallet (1874) wrote that the ancient Chinese people in Tchi’n(秦) country utilized ‘The thousand character essay’ (It is called as Tcheonzamun in Korea) as the textbook for their children of learning Chinese characters. ‘The thousand character essay’ is called as Tcheonzamun in Korea. The present researcher used a Tcheonzamun book written by Han (1583). And the range of translation was (Tcheonzamun 497th-512th). For the present researcher, there are two methods for translation. One is through Korean pronunciation of Chinese character. And the other method is through the meaning of Chinese character in this Tcheonzamun poem (497th-512th). The title of this work is ‘We can call it “Hope”!’ <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 497-500 戶(Ho)-‘=尸 封(Bong)-‘=土土十 八(Pal) 縣(Hyeon) Do you want to find if tens (十) of field (土) or paddy field (土) are barren (尸)? It is not difficult. You can see such barren fields within the 10 (八) villages (縣). There are many destructive fields, here and there. How do you think about the wife and the husband? 501-504 家(Ga)-ウ=豕 給(Geub) 千(Tcheon) 兵(Byeong)-ウ=一人 If the wife want to do the good (給) for the bad husband (豕)? It will not be sufficient for the bad husband even though the wife (一人) do the good for the bad husband one thousand times (千). 505-508 高(Go)-立=’二 冠(Gwan) 陪(Bae, Bi)-立=阜 輦(Ryeon, Nyeon) Therefore, the wife and the husband will be hard for their life. In order for the two persons, the wife and the husband (二), in their distress (’) will do the happy life (冠), what will be the solution? If there are lots of (阜) very good houses (輦) for the wife and the husband, is it OK? 509-512 驅(Gu) (穀-禾+車)(Gog)-め=士軍Ђ 振(Zin)-才=辰 纓(Yeong) No, it is not so! The discouraged (Ђ) wife (士) and the unhappy (Ђ) husband (軍)! Do you want to recover your happy marriage life (驅)? Please fasten the long band or the signal (纓) on the star in the heaven (辰). We can call it “Hope”!

Interfaith dialogue is a crucial technique for mitigating interreligious tensions that exist around the world. However, It is in the name of religion that we see many heinous crimes being perpetrated resulting in the deaths of many innocents despite the fact that every religion promotes universal love and compassion for other people .Today, Islam has been misunderstood due to the lacking of proper Islamic knowledge. So research is needed to mitigate ambiguity regarding Islam’s proper knowledge and Islamic perspective on interreligious dialogue. This article has been designed to go through the Qur’an and the Prophet’s ﷺ way of life in order to clarify how Islam views interfaith dialogue and also to warn of various hazards to be guarded against while in dialogue. The study demonstrates how Islam plays a unique role in encouraging interfaith dialogue by ensuring justice, equal rights, and religious freedom for all religions, cultures, and civilizations, as well as accepting all prior prophets as Prophets of Islam .The study concludes by emphasizing that Islam is a comprehensive faith that promotes peaceful interreligious coexistence. It can be used as a model for resolving interfaith conflicts and promoting interfaith harmony and peaceful coexistence in today's world of diverse faiths and traditions .This research adopted the qualitative method in the form of contextual analysis and the historical interpretation of the Qur’an and Sunnah.

This study explores the collocational patterns of ten high-frequency adjectives in the Written Corpus of China English (abbreviated to WCCE) with a focus on its collocations with nouns. A corpus-based comparative methodology was adopted to investigate the differences between China English and British English in the use of adjective and noun collocational patterns. The major findings of the study can be stated as follows: 1) Some collocational structures only occur in the Chinese context, such as economic rebalancing, economic belt, and international airspace. 2) Some collocational structures, like economic corridor, economic construction, new energy, are used more frequently in China English than in British English. 3) The frequencies of some collocational structures in BNC are much greater than those in WCCE, in particular, Old Testament, local election. The reasons for these different uses of collocational structures with distinct Chinese features might include (but not limited to), i. the development of China’s economy (e.g. economic belt, economic corridor); ii. the differences between China and Britain in politics and society (e.g. Old Testament, local election); iii. the influence of the development of science (e.g. new energy); iv. linguistic transfer (e.g. old Yao, economic take-off). The findings show that China English has its distinctive collocational patterns which may suggest that English used in China has undergone a process of nativization.

French missionary Dallet (1874) wrote in his book that the ancient Chinese people in Tchi’n (秦) country used ‘The thousand character essay’. ‘The thousand character essay’ is called in Korea as Tcheonzamun (千字文). Park et al. (2021a; 2021b) called the continuous 16 letters as a poem, and they translated the poem. This time, the present researcher selected the poem of 16 letters, and the range was (Tcheonzamun 177th-192nd). < Number of Tcheonzamun (The thousand character essay) Chinese character (Korean Pronunciation of Chinese character in English alphabet) Transformed phrase on Korean pronunciation in Korean alphabet (Transformed phrase on Korean pronunciation in English alphabet). The meaning in Korean language is as follows.> 189-192 器(Ki) 欲(Yog) 難(Nan, Lan) 量(Lyang) 그요? (Keu-yo?) 알량! (Al-lyang!) My husband, is it all? (Keu-yo?) Is it all you can give me your wife? (Al-lyang!) < Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)>177-180 罔(Mang) 談(Dam) 彼(Pi) 短(Dan) My husband, you always say to me your wife, “Do not (罔) say a lot things (談)! Because my wife, you (彼) are responsible for this fault (短)!”, 189-192 器(Ki) 欲(Yog) 難(Nan) 量(Lyang). My husband, do you know my desire (欲)? Do you know how the quantity (器) of your wife’s desire? The desire of me your wife, it is too great to tell you (難). I cannot even say the quantity (量)!

Dallet (1874) wrote that ‘The thousand character essay’ (In Korea, it is called as ‘Tcheonzamun’) was utilized as a textbook by the ancient Chinese people. The book was utilized for instructing Chinese character to the children. Park et al., (2021a) and Park et al., (2021b) translated several Tcheonzamun poems. And Park et al., (2021a; 2021b) found that the poem of Tcheonzamun was composed of 16 Chinese characters. This is the translation of poem of ‘The thousand character essay (Tcheonzamun)’. The range is (Tcheonzamun 497th-512th). The title of this study is ‘Father Thomas CLEARY, thank you very much! You have baptized me as Augustin.’ <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 497-500 戶(Ho) 封(Bong) 八(Pal) 縣(Hyeon) If the man or the woman insists to do so, it can be done. You can tightly close(封) many(八) big villages(縣) with only a piece of door(戶)! 501-504 家(Ka) 給(Geub) 千(Tcheon) 兵(Byeong) On the contrary, you can give and provide(給) those necessary things to the military men or to the persons who have relations to combat(兵). And the number of such persons becomes as big as a thousand(千). This thing can happen on the common and small family(家)! 505-508 高(Ko) 冠(Gwan) 陪(Bae) 輦(Ryeon) If your family is same to such a warm family, you can carry(陪) the highest person(高) into a wagon(輦) among the very precious persons(冠). 509-512 驅(Gu) (穀-禾+車)(Gog) 振(Zin) 纓(Yeong) And if your family is similar to such a vital family, you can make the wheel(穀-禾+車) to turn at the higher strength . You can ride(驅) the wagon at full speed with shaking(振) the band(纓) of hat!

French missionary Dallet (1874) wrote that the ancient Chinese people on Tchi’n era utilized ‘The thousand character essay’. This book was called in Korea ‘Tcheonzamun’. This time, the poem of (Tcheonzamun 513th-528th) was studied for the work of translation. And the title of this work is ‘I am lucky, because I have three sisters and a brother at home! (Hyeongze Maneun Zibe Saneun Zaemi!)’ The present researcher translated three times on the different method. <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 513-516 世 (Se) 祿(Log) 侈(Tchi) 富(Bu). The husband, do you think that a lot of money (富) is necessary (侈) for the good behavior or the favorable act (祿) to your wife (世)? 517-520 車(Tcha) 駕(Ga) 肥(Bi) 輕(Gyeong). No, it is not so! Dear husband, if you want your wife (車) to do good (駕) for you, you have to treat (肥) your wife properly (輕). In this way, when you want your wife to help you (車駕), the work will become advantage for your wife herself (肥輕)!

The French missionary Dallet (1874) in his book wrote about ‘The thousand character essay’. (It is called as Tcheonzamun in Korea). Dallet (1874) explained that the ancient Chinese country, Tch’in, the people used the book to their children in order to instruct Chinese characters. Park et al. (2021a) and Park et al. (2021b) translated several Tcheonzamun poems. This time, the present researcher studied a poem of Tcheonzamun (Tcheonzamun 513th-528th), and the researcher tried to translate the poem. The title of this study is ‘Thank you so much, Mr Hayashi and Father Jean Blanc! ’ The present researcher tried to translate a part of ‘The thousand character essay (Tcheonzamun)’. The range of the poem was (Tcheonzamun 513th-528th). And the translating method was through the meaning of Chinese character for the Tcheonzamun poem. <Number in Tcheonzamun Chinese characters (Pronunciation of Korean language in English alphabet)> 517-520 車(Tcha) 駕(Ga) 肥(Bi) 輕(Gyeong) This is the second line. Please see your neighbor! Let’s talk about the livestock as an easy example! If the bridle (駕) were light (輕), it will be good for the cow or the horse when the livestock pulls the cargo. And if the livestock (車) were well fed and became fat (肥), it will be favorable for the difficult work. 525-528 勒(Leug) 碑(Bi) 刻(Gag) 銘(Myeong) This is the fourth line. As the result of your kind behaviors as shown on the second line, your neighbors will do you the following things. They write (銘) your works openly (刻). And they speak well of you (勒), and they express such a favorable feeling about you (碑)!