eschatology

Today, semantics is one of the key sciences widely applied in Qur'anic Studies. Cognitive semantics, a branch of semantics, posits that the relationship between form and meaning is strong and none of them exists independently of the other. The Conceptual Blending Theory (1993: Fauconnier and Turner) has garnered significant attention from cognitive linguists, offering insight into various linguistic structures, particularly those with figurative meanings, providing a precise and comprehensive understanding of them. The topic of the eschatological states of the righteous and the sinners is one of the significant Qur'anic themes, expressed through various descriptions. To gain a precise understanding of this subject, Conceptual Blending Theory serves as an effective and accurate tool. Conceptual blends, in terms of structure, are classified into two types: simple and multiple blends. Regarding integration networks, they are divided into four types: simplex, mirror, single-scope, and double-scope blends. In this descriptive-analytical study, the structure of these blends is first examined, and then their network type is identified. The results indicate that most of the Qur'anic examples studied possess a simple structure. Regarding integration networks, double-scope blends are more prevalent than the others, indicating the novelty and complexity of the examples analyzed.

Examining Eschatological Elements in the Poems of Ahmad Shamlou IntroductionOne of the enduring and widely debated topics that has been the focal point of discussions among individuals, theorists, philosophers, religions, cultures, and nations is the concept of the world's ultimate fate. The idea of a beginning for the world implies that humanity consistently perceives the world in a linear path and envisions a destiny for it. Such a perspective leads to various cultures and nations, based on their ways of life, intellectual foundations, beliefs, traditions, and collective experiences, offering diverse predictions about the fate of the world. These predictions, at times, become influential and give rise to multiple movements on a societal level.Although eschatology is a significant topic in theology and divinity, it has also found prominence in broader fields such as literature and art, giving rise to a literary genre known as eschatological or apocalyptic literature.

World history in Iranian mythology has the three main stages which are Bundahišn, Gumēzišn, Wizārišn. The first is beginning of the creation in which the two principal, Good and Evil, are set apart from each other yet. The second is the stage of mixture and fight of the two, and the last is the stage of separation of them through thorough failure of Evil forces. Anyone of the main events of these three could not and should not be studied without pay attention to the other two, because they are the three main parts of the same thing. This matter is more obvious in connection with the first and third. Renovation is consisted of the happenings that they will be done in Wizārišn stage. Now, we have investigated renovation with consideration to and connection with the events about Bundahišn mentioned in some Middle Persian texts, seeing west Mithraism documents, and we have reached to this result that Zoroastrian eschatology has been identified with and on the basis of Mithraic beliefs. Ancient Iranians believed to Mithraism before Zoroaster coming; many of teachings and beliefs of that religion have been preserved in Avesta and Middle Persian texts and in west Mithraism too.We have gathered data from related books and articles, and we have used to comparative-analytical method for data analysis.

Arthur C. Clarke seeks to present a new spatial eschatology. Until now, the analysts have only pointed out in a scattered and inconsistent way the eschatological and religious nature of the presence of aliens and gods along with space travels. In the present article, we have coherently analyzed the eschatological elements and compared them with their origin in the stories of Clarke. These elements of modern spatial eschatology are mythological answers to the needs of the contemporary era, based on the intellectual assumptions of modernity. The method used in the article is analytical– comparative. The findings of the research show that Clarke's stories, such as The Hammer of God, 2001: A Space Odyssey and Childhood's End, present a seemingly new eschatology along with myths about immortality, resurrection and the end of human history, in order to respond to the intellectual needs of contemporary mankind. But Clarke still uses the elements of the past ecclesiology, which shows that he has not completely broken with the previous eschatological systems and indicates that he has revived these systems in a transformed form.

Particularly in the hasty ages appeares the problematicity of the History. Whatever are the visible effects of this haste, its constant consequence is an accelerated metamorphosis of answers into questions that leads to the confusion of questions and answers, and ultimately leads to the establishment of a general confusion. According to these observations, Michel Meyer proposes a rational and philosophical approach to History, whose rationality is based on the ability to recognize question from answer, and its philosophical nature depends on the struggle to arrange questions and give them some meaning. In the book What Is History? this problematological approach takes a stand against two current perceptions of historical narrative: first the positivist perception that focuses on the materiality of past events and neglects their problematicity; second, an eschatological perception that seeks the meaning of History in its end.

Teleology and eschatology-minded discussion of important issues and a deep conviction that the efforts of different religions and Yyn¬Hay and in great literary works are also entered In this research, we read Salman Savaji's sonnets from this perspective, extracted the evidence related to anthropology from the poet's poem, then split it into words and combinations, and we combined the controls with the explanations. And so far this has not been the case.The purpose of this research is to find an answer to these questions, which is the reflection of the problem of terminology in Salman Savaji's mind and language?What resources did he use to reach and express his vision of the outcome?The results of the research show that the poet has a firm and faithful belief in the outcome and world and in the afterlife, and in different ways and motives by citing and adopting the Holy Quran, Islamic narrations and mythical beliefs of it Is spoken.

In this study, the linguistic derivation and functional role of Rashn deity in Zoroastrian religion is investigated. Rashn or Rashnu is a Zoroastrian deity which has a prominent role in Zoroastrian religion as god of justice and divine Judge. According to Middle Persian texts, Rashnu has judicial duties as a member of the spiritual court which judges the soul of the dead. In this paper, Rashnu etymological derivation is studied first and then his various functions in ancient (e.g. Old Avestan and New Avestan), and Middle Persian texts is mentioned. Finally, his similar functions in Vedic and Elamite tradition are also discussed.

Some of the traditional and archetypal features present in a text serve to form a link between the text and other texts and establish a relationship between the mind and society and help us to extend the conceptual world of the text by extending its literary images. Though it is true that myths, symbols and archetypes, together with other discourse elements, establish a relationship between the text and the reader, they are independent textual features that uncover the history of human life on earth. The systematic nature of myths and archetypal symbols sometimes remind us of the devils and infernal world and at other times remind us of gods and results in man’s thinking of heaven and the heavenly world. Owing to the fact that in the course of history archetypes have been mixed with man’s experiences, there have always been relationships between archetypes and man’s life on earth.By focusing on the issue of meaning in archetypal criticism, an attempt is made in the present study to enter the domain of the relationship between this kind of literary criticism and eschatology and by studying three groups of imagers in archetypal systems discover the relationship between eschatology and this kind of literary criticis.

Eschatology is a dominant theme in Sanā''ī Ghaznavi’s Seir al-Ebād and Abul ʿAla Al-Maʿarri’s Risālat al-ghufrān - two works from the world of Islam in which the narrative structure is based on the journey of the soul. This study examines the concept of eschatology and briefly deals with the beliefs of different cultures and religions. It then proceeds with the study of three aspects of eschatology in the two mentioned works. The study includes eschatology in the narrative structure of the works، eschatological symbols، and ideological beliefs underlying the notion of eschatology.