درخت حوزه‌های تخصصی

The Holy Quran has used the word "Inda" many times to convey its meanings. In its initial meaning, this word encodes the concept of "with", but in all cases, the use of this word is not limited to this meaning in the Quran, and being placed in different contexts, it shows news conceptual metaphors, amd in most verses, this word has the same meaning of "Inda". The present study descriptively-analytically examines the conceptual metaphors of the word "Inda" in the Holy Quran and its equivalent translations to determine the extent to which the translations of Fooladvand, Mousavi Hamedani, Khorramshahi, Elahi Qomshei are close to its metaphorical meaning. It is concluded that the selection of equal metaphorical concepts for "Inda" has been difficult for translators and it has been limited to conventional equivalent expression. Conceptual metaphors used by the word "Inda" in the Holy Quran include divine judgment, certainty/maintenance, knowledge, and ownership, from (assignment of lordship), proximity, Qurb (closeness), and Fi (in). By examining the translation of 23 verses of the research on the metaphorical meanings of the word "Inda", Khorramshahi’s translation has used more metaphorical concepts in translation than other translations.

Cognitive linguistics is an approach in the study of language that examines the relationship between his language and mind and his social and physical experiences. Cognitive Linguistics is one of the interdisciplinary sciences whose purpose is reflection and precision in the mechanism of the relationship between the structure and the constituent elements of a text in order to better understand the process of completing the meaning and the concept hidden in it. Herbert Paul Grice is one of the linguistic analytical philosophers that according to this point of view, has conducted detailed and extensive studies on conversations and linguistic actions and their indirect and implicit meaning in everyday language, which has become known as Grice's cooperative principle. Conversation is one of the constructive elements of every narrative text that plays a central role in transferring the meaning. Grice sees conversation as a purposeful and rational behavior and it is a type of cooperation-based interaction that has its own logic. According to his theory, every successful dialogue is based on observing the 4 principles of cooperation (quantity, quality, communication and method) and if any deviation from one or more of the four principles is based on a certain relationship and purpose, it leads to the necessity of communication and if this goal is not provided departing from these principles will lead to the failure of dialogue. Therefore, in this research, some of the conversations between Jesus and the apostles in the Holy Qur'an have been analyzed, based on the theory of Grice's rules in a descriptive and analytical method in order to answer the question of how the cooperative principle is used and violated and what effect these violations have on the meaning and purpose of speaker. The results show that the dialogues of Jesus and the apostles in the Holy Qur'an violate the 4th principle of cooperation. The 3rd principle is most evident that the words of Jesus and the apostles have the quantity of 3 times in the Holy Qur'an and 2 other principles namely the principle of communication and the principle of method have a harmonious participation in the dialogue of the apostles and Jesus.

The words of the Qur'an are wise and truths can be discovered from it with literary sciences. The question of this research is"What is the wisdom and literary teachings of swearing at night from the root "Layl" in the Holy Quran?" With a descriptive and analytical method, some of these teachings taken from literary sciences are: 1)oath to the whole, beginning, middle or end of the night and ten nights; Expressing the importance of division. 2)The verbs "Yaghshi" and "Yaser" express the gradual occurrence of night. 3)Removing the object "yaghshi" which means generalization and the object "yaghsha" land and other things. 4)"Al" gender or promise in "Al-Lail"(Fajr:4) indicates the gender of the night or a certain night. 5)The inflection of "Al-layl" to "Layal-e-Ashr" is a general over specific expression, and the inflection to "al-Fajr" is an opposite. 6)Allowing the removal of the "y" at the end of "Yasr"(Fajr:4) to express the eloquence of the speech; The permission to remove the adaf in (Shishq:17) expresses the generality. 7)Golding "Layal" expressing the greatness and designation of special nights. 8)The ratio of "Ghashi", "Saja", "Yaser" to "Al-Layl" is allowed by reason of the ratio of verb or cause to time. 9)"Sajji", "Wasaqh", "Aasas", "Yaser" are metaphors for things related to the night. 10)"Aasas" is an allusion to the end of the night. 11)contrast of night with day or night with morning; Expressing the difference between natural works or the two faces of right and wrong.

The application of the gender approach to the holy books has expanded with the rise of feminism in the modern era. The study and extraction of the gender discourses that dominate these books can help in the reconstruction and understanding of relevant historical features. Comparing the gender approach of these books can also introduce us to paradigm shifts in different historical periods. For this purpose, firstly, we have shown in this study that the Qurʾan employs a moderate, complex and hybrid form of all three feminine, masculine and egalitarian discourses.<br />Secondly, the linguistic/narrative approach to the pre-Qurʾanic scriptures and its comparison with the Qurʾanic approach shows the extent of the masculine and sometimes misogynistic approach of these books. A review of some post-Qurʾanic exegesis and hadith books also shows that their gender discourse is more compatible with the masculine approach of pre-Qurʾanic books than the moderate Qurʾanic approach. Due to the large number of sources required for this research, only the gender discourse in the creation story was chosen as a case study.

The majority of Imamiyah jurists believe that anyone who falsely claims to be a prophet should be sentenced to death. All people can carry out this punishment without needing the permission of the ruling authority. This is contrary to the sound teaching of the Qur'an, which indicates that the primary principle regarding human life is to preserve everyone's blood, and any violation of this principle requires valid justification. Given the importance of the issue, this article will look at the documentation of this sentence and criticise such a view based on the Qur'anic principles. Accepting the notion that the claimant of the prophecy deserves to die (<em>mahdūr al-dam</em>), in the author's opinion, contradicts the necessity of caution in this matter, as the evidence presented is not sufficient to prove the claim. Moreover, this assertion does not seem to be justified in the light of the verse 33 of surah al-Māʾidah, which describes the verdict of corruption on earth (<em>al-ifsād fī al-</em><em>arḍ</em>). This is because the separate criminalisation of corruption on earth from fighting against Allah (<em>al-muḥārabah</em>) cannot be inferred from the verse in question. Therefore, the punishment of such a person should be determined in the light of the rules and evidence of Sharia punishments i.e. the Ruler of the Sharia should consider the appropriate punishment for him, taking into account the circumstances.