valiollah hasoomi

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 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 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 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.

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.

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.

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.

God in His Word calls for all human faculties to understand His knowledge for his guidance. The cognitive power is the most important branch of human power and since schemas obtained through everyday experience could affect human cognitive performance in a simple way. God conveys His sayings which are over the surface of humand understanding to the humans through schemas planned with letters. Therefore, this article is a descriptive - analytical survey of schemas created with the letter "Phi" in the Quran. Among the schemas that are surveyed here based on Johnson's theory are Schemas of direction, Prevention, motion, force, consistency and existence, and in this way abstract concepts can become understandable and tangible through the images before the eyes of Quran’s audiences.

Self-control is self-management, by which anybody forces himself to do or not some acts. A person should control his desire to reach to this kind of management so it means suppression and restraining that has important impact on mental and spiritual health. The purpose of this research is expression of ways of achieving to self-control and its role in mental and spiritual health in view of Quran and narratives. This article is done in analytic-descriptive method with Quran-narrative approach. This article states that self-control is one of effective component to reach mental relaxation. Continence makes: Balanced life, much patience, and strong relationship toward God and finally, makes life comfortably. This study concludes: Quran and narratives ways to achieve self- control are two: A) Cognitive: through Theology, Self-knowledge, Worldviews, B) Behavioral: through Fear and hope, Modesty and Chastity, Patience, fasting that increase components of power within and Reinforces behavioral components of external might. So both of them makes human achieve self-control. Discussion & This study concludes: Quran and narratives ways to achieve self- control are two: A- Cognitive: through Theology, Self-knowledge, Worldviews, B- Behavioral: through Fear and hope, Modesty and Chastity, Patience, fasting that increase components of power within and Reinforces behavioral components of external might. So both of them makes human achieve self-control.

This article is concerned with the Fiqh al-Hadith method of Sayyed Murtada for the interpretation of narratives, in his book, Amali. Sayyed Murtada makes explicit in his book if the Khabar is the kind of Wahed that does not lead to knowledge and its apparent meaning is at odds with what we know, we should interpret its apparent meaning in a way that makes it compatible with what is right. Otherwise, we should reject this Khabar. It is necessary to take this Khabar as incorrect and reject it. Sayyed Murtada has used various methods to interpret narratives, including: regarding a Hadith as having a meaning contrary to its appearent meaning—e.g. taking it to have a metaphorical meaningand the like—by appealing to its attached and detached contexts; taking the term to have its literal meaning and not its religious meaning; and taking the narrator to have made a mistake. He has established principles for understanding Hadiths by employing intellectual methods and literal information.