حقیقی

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.

Every word used in the Quran has a meaning. In terms of examples, the concepts are either creditable or real; Creditable concepts are concepts that humans have established to meet their social needs. These concepts do not have an external and subjective counterpart, such as: ownership and...; In contrast, real concepts are placed, such as: man, tree, etc., due to human beings’ familiarity with literal usages, when faced with metaphorical usages, the first concept that comes to his mind is literal, is not permissible; When facing credit usages, he considers them to be true, since the Quran is a book of truth and not authority and credit, the Qur’anic exegete must provide the correct meaning of creditable concepts used in the Qur’an. The purpose of this article is to answer this main question: “How does Ayatollah Javadi Amoli use creditable concepts and what is their role in understanding the Qur’an?” This article was written in a rational and narrative method and by processing information in a descriptive-analytical method and using the library as the tool for data collection, and the following result was obtained: When the Qur’an discusses external and existential facts and uses creditable words to express its meaning, it uses simile between the existential truth and creditable concept, and the Qur’anic exegete must make the simile as the criterion of his understanding.