تعریف

In different religions, there are various concepts, and in order to better understand these concepts and propositions, it is necessary to pay attention to the key words used in each religion in order to gain a deeper understanding of the beliefs and foundations of each religion and to avoid the confusion of different topics in the complete understanding of religious propositions. In the present research, the semantics of the concept of suffering from the perspective of Buddhism and Islam is discussed in a descriptive and analytical way. In this article, the idea of Buddhism and Islam regarding the concept of suffering is described and its various aspects are examined and it is also stated that the concept of suffering from the point of view of Buddhism is one of the second concepts and from the perspective of Islam it is one of the first concepts, also from the perspective of both Suffering is a real concept. By using these explanations, it is possible to take advantage of the contents and concepts expressed in this article in researches and articles related to the concept of suffering in Buddhism and Islam and provide more complete explanations. Also, by using these descriptions, it is possible to reach the basic and main points related to this concept in these two rituals.

This research seeks to answer the question with reference to the fundamental position of definition in Socrates and Aristotle's thought: what are the characteristics and components of the definition for these two philosophers? As the research is a fundamental one, this paper examines the features and components of this essay by referring to the main sources of the two philosophers in response to this fundamental question. Therefore, at first, the authors bring into consideration the most prominent feature of a logical definition, that is "generality", and, then, examines the components of the definition as viewed by the two thinkers. Ultimately, the two thinkers` views on the fundamental component of definition among the four causes have been studied. And finally, with regard to the Socrates` differences of words in Plato`s various dialogues, his disagreement with Aristotle has been surveyed and criticized.

the author emphasized that Justice of God according to what has been introduced in Quran and hadith is different from its philosophical definition. In revelational texts Justice of God means not counting God as an Oppressor. He did not and does not force human beings to commit sins.

Revelation is one of the Quranic important issues and most of subjects of Quranic and theological sciences are related to our definition of revelation''s essence. Although thinkers have presented numerous definitions for revelation''s essence، but their definitions firstly aren''t comprehensive and obstacle، secondly they haven''t eliminated ambiguity of revelation''s essence in Quran، thirdly sometimes they are opposite with each other، fourthly Quran has been used this word about 79 times in case of revelation of prophets، inspiration and assistance of ordinary humans، animal''s guidance and destiny of inanimate and the revelation''s essence isn''t completely clear about each one of them and thinkers haven''t studied all of these cases. Therefore it hasn''t been performed any research in this scientific gap and recent research wants to do such affair and intends to present revelation''s essence and its comprehensive and obstacle definition on the strength of a scientific method and this is the important finding of research.

In religious sources, particularly the Holy Qur’ān, we sometimes encounter the contexts and structures that seem to be intended to define a concept or phenomenon. The question is whether or not it is really possible to attain an accurate definition of a concept from these structures. If the answer is negative, what are the problems and challenges of these structures for definitions and why can’t the definition in its true sense be expected, contrary to their appearance that denotes definition? Although these contexts and structures exist both in narrational texts and the Holy Qur’ān, the present article undertakes to examine only those contexts that are used concerning ethical concepts in the verses of the Qur’ān.