ولی الله حسومی

The purpose of this article is to analyze the semantic network of the past tense in the Qur'an. The use of this tense in the Qur'an is sometimes related to concepts that are based on intellectual, narrative, and customary evidence, so it is necessary to conduct this research. For this purpose, by relying on the theories of the field of cognitive semantics in the field of schema, metaphor and conceptual permission, and with the descriptive-analytical method, this quality of use is explained. The findings show that the past tense in the Qur'an sometimes conveys transtemporal concepts by changing the paradigmatic schema and removing the element of time, and metaphorically, it enters new conceptual fields. And it encodes concepts such as certainty, impossibility of realization, probability and distance from reality. Also, by highlighting the hidden components in the exemplar schema, it conveys concepts such as priority, speed, etc. in a virtual form. As a result, the past tense in the Qur'an can be considered a multi-meaning category. He knew that under the influence of context, he conceptualizes a network of meanings.

The existence of a word in several semantic domains has caused many readers and listeners when encountering this type of words to have difficulty in understanding the meaning of the message and may have a perception contrary to the intention of the speaker. Therefore, it is necessary to recognize the main meaning or meanings of these words and their secondary and practical meanings by using semantic methods. Descriptive-analytical to analyze this root, to recognize its primary and main meaning using the theoretical foundations of semantic knowledge; Then, using the polysemous branch, analyze the factors of its development and semantic expansion. The result of this research is that the first meaning of dawn as the meaning of the head was in accordance with the appearance of luminous objects; But due to the change in adaptation, the active region and the highlighting of some elements of the meaning of the head, it has acquired new concepts such as overcoming, becoming aware, vomiting, filling / filling, and so on.

The present study deals with the documentary and content analysis of the hadith of Salat al-Tasbih or Jafar Tayyar's prayer, which is one of the most important recommended prayers. The thought of attention only to appearance (Zahergarai) became popular in the second century, and Hadith narrators and texts were judged incorrectly by looking at the appearance of the hadith. the rejection of the Hadith narrators and the text by the Tasbih prayer is one of those cases. First, Ibn Juzi and then his followers made Criticisms to the authenticity of this hadith and listed it among the fake hadiths. Later, Ibn Taymiyyah criticized the text of this hadith with the same approach and considered it as not authentic. This article criticizes and answers these Criticisms in a descriptive-analytical methods using Sunni principles. According to researches, this hadith is authentic in Shia sources, and according to the principles of Sunni, this hadith can be defended and accepted, and Ibn Juzi's criticisms of the narrators of this hadith are not correct. Ibn Taymiyyah's criticism of the text of this hadith is also not acceptable and it is rooted in Ibn Taymiyyah's wrong views towards Shiism. The primary basis for writing the book Minhaj Sunnah also confirms this. In addition, Ibn Taymiyyah's criticisms conflict with the views of other Sunni Sects.

The language of the Qur'an is a language understandable to all and is organized in a structure consistent with human cognition. The use of the letters Jar and the adaptation of their spatial-sensory concept and their experience with the abstract and spiritual realms is an example of the adaptation of the language of the Qur'an to human thoughts. The present article seeks to examine the metaphorical role of prepositions in explaining the doctrinal concepts related to prophecy by descriptive-analytical method and using the basics of cognitive semantics. Findings show that conceptual metaphors, pictorial metaphors play an important role in expressing the authorities of the prophets. In some verses, God has expressed the doctrinal statements of the prophets using the prepositions and the cognitive meaning of the metaphors derived from these words. In such a way that the role of these cognitive mechanisms in representing concepts such as role model, infallibility, superiority, being dear to God, protecting people's faith and divine knowledge and in general tasks, attributes, teachings, is undeniable and mainly for conceptualizing such Concepts of human existence, objects, vessels and objects and structures and basic concepts such as light, force and obstacle, building and high directions, front, center are used. To use the physical nature of the human mind to explain the doctrinal statements of the prophets.

One of the most significant branches of linguistics is semantics. Semantics is the knowledge of reviewing and studying the meanings in human languages. In general, examining the relationship between a word and its meaning is called semantics. From a linguistic point of view, the knowledge of semantics deals with basic issues such as "collocation". "Collocation" is the two or more words that often go together at short intervals within a linguistic body and the choice of each word affects the choice of other words and their occurrence. The aim of the present study is to investigate the lexical collocations of the " Ar-Ra'd" and "Ibrahim" chapters, which has been done by descriptive-analytical method with a comparative approach, and after introducing 11 collocation relations, has extracted, studied, and analyzed the collocation words in the above chapters. The research findings show that there are 71 collocations in Surah Ar-Ra'd and 49 collocations in Surah Ibrahim based on the mentioned semantic relations. In this study, some collocations of the Quran were randomly selected and counted in the entire Holy Quran to show that the collocations are highly occurring. Among these, the "antonym" relationship was the most common, and the extracted collocation words were examined in terms of distance or lack of distance. The result showed that most of the collocations were observed without distance.

The aim of the present study was to investigate the causes of inefficiency of Quranic courses in empowering students in primary schools in Second Educational District of Zahedan in the academic year 1399-1400. Although the teaching of the Qur'an in today's society is faster than in the past; But there are still many lazinesses in this area. So, the current study intends to address these inefficiencies in primary schools in Second Educational District of Zahedan. The research method was a mixture of qualitative and quantitative methods. In the qualitative part, the sample study included twelve specialists in Quranic sciences and teachers with high backgrounds, and in the quantitative part, 62 primary school teachers were in Second Educational of Zahedan. The first interview essentials was approved by CVR and CVI method by professors and specialists in theology and Quranic sciences. Data analysis in the qualitative part was coded in three steps: open, axial and selective, and in the quantitative part, one-sample t-test was used. The findings of the qualitative section showed that there are nine causes of inefficiency in the Quran education program in primary schools and these inefficiencies are divided into three categories: teachers, family, and internal school possibilities. The findings of the quantitative section also indicated that the inefficiencies of the method of teaching Quran lessons, from the perspective of Quran teachers in primary schools in District 2 of Zahedan, are educational inefficiencies and external and internal inefficiencies.

one of the concepts of "even", which is the reporter of human experiential work, has been found in the Qurchr an, is to explain its impact on Quranic conceptualizations, hence, among the various roles of the letter, even of attention to the texture and Various applications are obtained, the role of which leads to the transmission of a route from the state, position or rank to another state and order. This is described by descriptive-analytic method and by explaining the main and focal meaning of the letter and extraction of verses in which even the abstract concept of "transference" is explained in a metaphorical way, provides a more detailed analysis of the function of this verse in the verses and The basis for constructing this concept, which is shaped by the physical and human experiences, is to illustrate the methodological importance in the more actual interpretation of the Qurchr anic words, including the letters.

The major premise of intertextuality maintains that there exists no independent text, but rather, texts borrow from and have a close, mutual relationship with each other. According to this concept, any text is derived from the past or concurrent texts, in a way that the new (present) text is a summary of another text or various other texts (which are not present). The purpose of this article is to explore the intertextual presence of the Testaments in the Simāt prayer. The study is descriptive-survey in terms of method and uses library research method to collect data. The findings indicate that the Testaments (the Bible) have an intertextual presence of in the Simāt prayer. This relationship revolves around expressing common concepts and themes; therefore, there exist statements in the Simāt prayer that are similar to some statements in the Testaments. The most frequent intertextual commonality regards Ijtirār (partial rejection) in which the absent text (i.e., the Testaments) is represented in the present text (i.e., Simāt prayer). Moreover, there are some instances of Imtiṣāṣ (negation of the parallel), too.

The last world and related concepts to the resurrection are a complex issue that can be understood through conceptual metaphors and with the help of tangible and repetitive experiences; Such statements have been widely used in Nahj-ul-Balagha. This article follows the mentioned subject using cognitive linguistics and with the approach of George Lakoff and Mark Johnson regarding metaphors. The results of this study demonstrate that most of conceptual domains of this world that are in the mapping of the afterlife are: travel (67), human and human characteristics (43), trade (13), war (7), And finally animals and animal characteristics (4). In addition to these macro-conceptual domains, there is a network of micro metaphorical concepts that highlight the specific features of concept of destination and displayed them to the audiences. Each of these metaphors is applied in proportion to the purpose and the requirement of audience’s status. Thus, it provides various perspectives of the afterlife.

Cinematic narration is one of the types of imaging methods. In this way, the speaker expresses his/ her contents in a way that the audience can take them as a film in front of him/her when hears. They can be observed in his/her expression. This method can be studied in different dimensions. The present article examines the application and potential of this art in the sermon of the ninety-first of Nahjol Balagha, which contains various reports and narrations concerning the prominent rhetorical features in the word of Imam Ali. Accordingly, the descriptive-analytical method tries to introduce cinematic techniques in this sermon and to show the art of imam Ali in each case. At the end of each section, there are usually scenes from Nahjol-Balagha's first sermon in the line with this sermon and in some cases, the verses of the Quran are cited as evidence of the continuity of time, nature and man as a single body of life.

The present Jouesh explains the strategies of Imam Ali (as) to confront the political and social projections of his opponents. After the prophethood, the Prophet (pbuh) covered the dispersal of the Islamic community. At this time, power was increased, the reference of the religious effort was replaced by the real patterns, and the rulers tried to change the lines of thought to suit the people, and by applying various methods such as: stimulating feelings, divination, divisiveness And ..... tried to persuade people and weaken the position of Imam Ali (AS) in society.The present study by descriptive-analytical method with a narrative-historical approach and an interdisciplinary study, while analyzing the underlying backgrounds of narrative, explores the diffuse methods of the opponents and ultimately explains the strategies of Imam Ali (pbuh) in the face of projections. The present study shows that preventive methods, and defensive strategies are visible in the life of Imam Ali (AS). The main method of defending Imam Ali (as) is discourse and reasoning in confrontation with the projection of his age, which is the most famous of his sermons and letters.The result is that Imam Ali (AS) used preventive methods such as enlightenment, disclosure and ... simultaneously with the discourse, writing and sermon, and for a moment they defended their rights. The analysis of Imam Ali's series (AS) in dealing with the projection of opponents can be a practical model for using and applying in the present era.

The speech presented by Fatimah Zahra (PBUH), (11 After Hijrah), addressing Mohajer and Ansar women is worth analyzing within the framework of speech act theory on account of its historical significance. On the basis of this theory, the speaker presents the actions in form of content of propositions while uttering the words. These actions are divided into representative, performative, commissives, declarative and expressive. Following the analysis of this sermon, the article concludes that the representative, expressive and directive acts are mostly observed in that holiness’ sermon. Considering the meaningful relationship between the situational context and the social atmosphere of presenting sermon as well as the speaker’s speech acts, it can be concluded that, these speech acts were selected due to the awareness from the changes come about in the newly developed Islamic community. Accordingly, the recognition and analysis of these actions can provide a ground towards more identification of historical conditions of that era

Nahjolbalaghah is a religious text as well as a literary one. Different literary techniques are used in this work. In this paper we analyze irony in this work and its persuasive impact on the reader. In Nahjolbalaghah uses irony in different ways such as rhetorical imagery focused on criticizing social and political issues. Nahjolbalaghah uses irony in order to persuade the audience. Irony uses literary imagery and expression in order to portray the flaws and persuade the audience.

Letter "Ela" is considered as one of the most frequently used letters in Qur’an. This letter codes a lot of different and various meanings suitable for its usage that in one point relate to each other which are prototype meaning and the end of the goal. This paper tries to discover the semantic fields of this letter by adopting a cognitive approach, and has assessed polysemy models of this letter in Qur’an with a descriptive – analytical method and after interpreting prototype meaning it has analyzed and evaluated the semantic aspects of this letter in Qur’an. In this regard, various semantic models like: equal meanings, reciprocal meanings, synonymy concepts, the model of syntactic semantic and semantic hyponymy were introduced; in a way that in the format of these semantic models, it has reached to the most of the semantic networks of this letter and by reliance on cognitive facts that arises from local concept of the letter "Ela", this study obtained more semantic diversity in the usage of this letter in Qur’anic Ayahs.

In several verses, the Holy Qur'an refers to astronomy and the heavenly bodies, and raises some issues such as the relations and interactions of the heavenly bodies and their surrounding environment. Among these verses are verse 40 of Surah al-Yasin and verse 33 of Surah al-Anbiyah which express the positional and motional characteristics of the Sun and the Moon by choosing specific and purposeful vocabulary. Using the descriptive-analytic method and emphasizing the theory of volume of space, the present paper attempts to explain the position that the above-mentioned verses conceptualize. Considering the fact that these verses have raised a scientific question, their examination with this approach seems to be necessary. Based on the research results, the above verses conceptualize the theory of the volume of space through using the letter "فی" , the fixed surface with protuberances through the term "فلک" , and the movement of the moon and the sun in the space through the word "یسبحون". Emphasizing the theory of volume of space, this paper presents only a possible interpretation of the above verses.

In this research, one of the concepts of "even", which is the reporter of human experiential work, has been found in the Qur'an, is to explain its impact on Quranic conceptualizations, hence, among the various roles of the letter, even of attention to the texture and Various applications are obtained, the role of which leads to the transmission of a route from the state, position or rank to another state and order. This is described by descriptive-analytic method and by explaining the main and focal meaning of the letter and extraction of verses in which even the abstract concept of "transference" is explained in a metaphorical way, provides a more detailed analysis of the function of this verse in the verses and The basis for constructing this concept, which is shaped by the physical and human experiences, is to illustrate the methodological importance in the more actual interpretation of the Qur'anic words, including the letters.

The word “Ala” is one of the Arabic prepositions used in many cases in the Quran. This in the sense of its proto-scene encodes the concept of transcendence. But all the uses of this term in the Qur'an are not limited to this proto-scene meaning. It has entered into new semantic domains by being in different tissues and in various ways. The present paper uses a descriptive-analytical method and uses the principles of cognitive semantics to examine the applications of this statement in the Qur'an in order to provide a meaningful analysis of its meanings. Therefore, based on the principles of cognitive semantics, the proto-scene meaning of the prepositions “Ala” was first identified, then the quality of the extension of this proto-scene meaning was examined. According to the studies, this preposition with its central meaning, through metaphor and schematics, has entered into new conceptual areas and created a network of different meanings. In shaping these meanings, factor and tissue changes play an important role.

One of the most important and repetitive topics in Nahj al-Balaghah is the "concept of God", which, due to a completely abstract form, is mainly shaped by the concept of conceptual metaphors, Imam Ali (AS) described this industry as a tool for contextualizing such topics as God, the Spirit, and The world has used after death This paper examines the role of conceptual metaphors in explaining the "concept of God" to explore the role of the spatial and empirical cognitive metaphors in the conceptual system of Nahj al-Balaghah and its description and expression. Therefore, by studying the discourses of Nahj al-Balaghah by descriptive-analytic method, it became clear that understanding the concept of God due to inexhaustibility is a complex concept, which inevitably must be met by the metaphorical mechanisms; Therefore, after explaining the theoretical foundations of the research, the most important principles applied in metaphors, namely, scope, invariance, everywhere, being and creativity, ... were introduced and presented in the form of evidence from Nahj al-Balaghah Finally, the concept of God in the Nahj al-Balaghah phrases was revisited by relying on a variety of existential, orientational and structural metaphors. In this cognitive mechanism, it was determined that Imam Ali (AS) transitions from the concept of a place that flows through the experiences and culture of the audience. Have explained the complex and spiritual concept of "God".

The past tense is used in the Qur'an with a high frequency to refer to past occurrences. However, the function of the past tense is not always limited to this prototypical aim and when placed in different structures, it has found a metaphorical function, encoding modal concepts that are the metaphorical expansion of the prototypical meanings of words. Taking a cognitive semantic approach, and using the theory of conceptual metaphor and mental space the present descriptive-analytical study aimed to examine this type of application of the past tense in the Qur'an. Considering the fact that using the past tense has occasionally caused difficulty in understanding the Qur'anic ayahs and as a result has make different interpretations possible, analyzing the quality and functions of such verbs seems to be essential. The results show that in different structures including conditionals and subjunctives, the past tense has no temporal function, but metaphorically indicates modal concepts such as being unreal and hypothetical.

Cognitive semantics is a method for explaining meanings in contemporary linguistics, which examines the concept of linguistic symptoms. This method makes it easy to understand the Qur'an by organizing, processing and transmitting information in an analysis of Qur'anic propositions, including letters.Cognitive semantics is a method for explaining meanings in contemporary linguistics, which examines the concept of linguistic symptoms. This method makes it easy to understand the Qur'an by organizing, processing and transmitting information in an analysis of Qur'anic propositions, including letters.

The “language” in poetry is both end and instrument and the nature and function of literary texts can be just discovered by it, because “the literary texts are based on language (Bart, 2004: 59). Thus, linguistic knowledge has an amazing effect on the propagation of linguistic approach to literature. In this approach, critics consider the literary text as “a great linguistic piece” (Makarik: 1384: 256) that should be “text-oriented” by new criticism methods emerging under influence of modern linguistics and should only be interested in literary texts not its peripheral issues in reading the literary texts. This feature distinguishes the new criticism from traditional one. Review of critical text-based theories reveals that a group considers a text as closed unit that is only understandable by the text itself and a text is considered as open text, when it interacts with other texts, and in fact, any text is combination of a group of various texts. This is the same “Tanas” or “intertextuality” that has been raised by Julia Kristeva. Hence, the interaction of texts that is referred as intertextual theory is the result of linguistic approach to literacy and text-centered criticism and if is considered by critics, it is referred as inevitable case for any literary text.
Word meaning of intertextuality or “altannas” is accumulation and congestion (Al-Zubaidi, Bi Ta, Nas article) and indicates emergence, rise and accumulation (Ibn Manzour, 1988, article: Nas). The term intertextuality means various ways in which any literary text interfere inextricably with other texts by it through hidden and obvious narratives, or allusion or attraction of formal and concrete components of the previous texts or in terms of inevitable participation in common storage of literary practices. Kristeva concludes that each text is actually an “intertextual” text. It means that is a place of confluence of many other texts, even the texts that are going to be written in future (Dad 2004: 424). He believes that “any text means absorbing and transforming the other text” (Kristeva, 2002: 44). The French Rowland Part considers the new text as the result of a community of previous text components and accounts it definite and inevitable for any text (Broel 2008: 374). So the intertextuality principle is that no text is unrelated to other texts (Ahmadi, 2001: 58). Mohammad Bennis believes that text is like a field in which other texts reach each other in it. These texts are not necessarily limited to poetic texts; rather they are combination of different texts from different times (Bennis, 1979: 251).
The current study investigates the intertextual relationships of Iqbal Lahori poetries and Quran by descriptive-analytical method with linguistic approach to find intertextual ties of these two works through this study.
Various intertextual texts have been found in Iqbal poetry by the aim of expressing the important issues of religious, beliefs and … including:3-1 Ijtirar (partial negation)
The author take a partial part of absent text from intertextual relationships in his work and the current study is continue of absent text (Ozam, 2001: 116). This law is the easiest and superficial type of intertextual relationships in which uses of author from absent text can be a word or a letter that is applied consciously and without innovation by author. Iqbal has used this technique in his poems to express the ethical issues such as “the characteristics of a transcendental person, trust in God, and lack of fear from others ...".
3-2 Symmetric negation (imtisas)
In this type of intertextual relationship, the hidden text is accepted by author and is used in the current text such that its essence doesn’t change (Mousa, 2000: 55). This type has a higher surface than the previous type that is with little innovation from author (Mirzai, 2009: 301). This level of intertextual is an intermediate level of effect and influence in which the hidden text in seen in a changed new form and novel format. But it doesn’t fade and its footprint is always visible in the new text. By referring to issues such as "The Muslim Ummah, Acts of Audit, Sincerity and Surrender ...", this literary technique has been used in the lyrics of Iqbal.
3-3 Havar (total negation)
The third level is the highest level of this effect and influence, and the only subtle layer of hidden text that appears on surface layer of text by very delicate and partial clues. At this level, the mother text is generally neglected and a contradict style is infiltrated in the creation of new text (R. K: Nahem, 2007, 49-66). Havar need a deep and conscious read, because the hidden text is not received easily and the creator of text in this regard, recreates the hidden text completely (Vad Allah, 2005: 37). So it is considered as the excellent kind of intertextuality. Understanding this type of intertextuality need a lot of intellectual effort to discover the underlying layers of text and make the unsaying clear (Mirzai, 1388: 306). Allameh has benefited this kind of intertextuality skillfully through his poetries.
Intertextuality is a theory that focuses on borrowing the text from other texts. Based on this theory, there is no independent text, but rather and text is born from past or contemporary texts. In other words, each text is an intertextual and the cross location of various texts. The poetry of poets is no exception and some time influences each other or is influenced by other religious sources. One of the texts that have appeared extensively in poetries is Holy Quran. Many poets such as Allameh Iqbal Lahori had a long standing friendship with Quran, and had benefited the verses of Quran in his poetries directly or indirectly in order to influence more on audiences. In the Allameh odes, application of intertextual style in raising the ethical issues has more extensive area, and this literary styles have been used in the next levels in order to refer to prophet stories and principles and practices of the religion and …. The various type of intertextual is seen among these two texts. But partial negation intertextual is more applicable, but the symmetry negation intertextual and total negation is seen in some of the couplets.

he coincidence of the occurrence of two or more words with a short space of time in a language body whose selection of each word affects the selection of other words and their occurrence. The purpose of the present study is to investigate the lexical syntax in two surahs of Hajj and Mominun. Using a descriptive-analytical method, an adaptive approach is introduced after the introduction of 19 relationships to extract and analyze the syntax of the words in the prescribed sura. 17 The relationship of convergence Between 19 relationships were found in Surah Hajj and Mominun. The findings of the research show that 186 congregations in the surah of Hajj and 90 congregations in the Surah Muminun were categorized based on the semantic relations that a total of 276 relationships are among the 78 verses of the Hajj sura and 118 verses of the Muminun Sura. In this study, the number of occurrences of some of the words came together. The Quran was chosen randomly from among the words, and, in general, the counts were calculated to indicate that the words are the same together. In the meanwhile, the most significant relationship was in relation to Hajj and sex in Suhra Momenon, and the words that were extracted were considered for distance or no distance, and the result showed that most of the faces would come together They are in the distance of the Hajj and in the surah of Mâmînân.

Among Imam Ali`s eloquent sermons in Nahj al-Balaghah, the 28th sermon is known as that of jihad. This sermon has been studied by scholars from different dimensions. Considering the sermon as being aimed at persuading the people to jihad in the way of God, one of its considerable aspects lies in the elements used by the Prophet to encourage and persuade people to jihad. As is clear by the words of Imam (A), The quality of creating movement, persuading the people to Jihad and the way of using proper arms require that the dimensions of persuasion as described in his words be examined. The present paper, intending to examine this dimension in the Imam words, seeks to analyze and study the principles and standards of persuasion and their application in the sermon. The results of this research show that the exciting state of the sermon has been carried out with the help of sensory instruments and the use of literary capacities of the text, which, of course, is also accompanied by consciousness.

Locative prepositions are considered the rich source of understanding and interpreting Quran methodologically. The present study, focusing on the preposition “¿an” which is one of the most useful prepositions in Quran, aims to analyze the meanings of the preposition as well as the way it has been extended based on the rules and principles of meaning extension within the cognitive semantic framework. To do this, different uses of “¿an” has been studied. Having reviewed the theoretical foundations such as recognition of trajector, landmark as well as the conceptual network of meanings related to prototypes, we introduced the focal meaning of the preposition and the way it has been extended in Koranic expressions. Then we have proposed some rules such as mapping, active domain and semantic dynamism, each of which includes some other components playing a part in its meaning extension.