meaning

In recent times, special attention has been given to the roles of women as social actors to societal movements. This impact includes pilgrimage rituals, too.  The present paper focuses on the women who participated in the Arbaeen walk. Its findings reveal four main discourse areas: 1) devotion to Imam al-Husayn, 2) sentimental and political readiness for the reappearance of Imam al-Mahdi who is still in the state of major occultation, 3) receiving religious rewards, and 4) fulfilment of requests and being healed.

One of the characteristics of the Holy Prophet (PBUH) in the Holy Qur'an is the subjugation of "isr" and "aghalal": . The present study, in a descriptive-comparative manner, deals with the morphological-syntactic role of the words "Asr" and "Aghlal", semantics based on companionship relations, and then expresses the views of the commentators of the two sects.The findings of this study indicate that semantically, the word "asr" has a kind of weight and weight with it and the word "aghal" has four meanings: 1- esoteric-internal chains, 2- shackles and external chains 3- heavy tasks 4 - It is an allusion to power and restraint. In Shiite commentaries, the word "urgency" has two meanings, "heavy burdens" and "special sin" meaning ignorance of the Imam, but Sunni commentaries have considered it only to mean "heavy burdens of the Jewish people". This meaning is confirmed by the evidence inside and outside the text. Also, Shiite commentators explain the word "aghal" in five meanings: a) "hard duties" b) lack of understanding and understanding of blessings, heretical affairs and interpretation by opinion, c) assignments and various exams of the children of Israel and f) "chains of air and desires" Knowledge; However, all Sunni interpretations have made it mean that "the same hard tasks are chained", which in the opinion of the authors is not compatible with the principle of economics of word usage, non-repetition and the need to pay attention to semantic differences and instances of insistence.

In Saussure's thought، language is a passive and collective، universal system of signs، agreed upon by the members of a community، which is installed and fixed in their minds like software. The signs of language only gain their value، role، and meaning in relation to each other within the system، and they are contrasted with one another. Therefore، it is not the form، gender، or other characteristics that determine the role، value، and meaning of a sign، but the structure، rules، and conventions. In fact، it is language that makes speech and thought possible by creating distinctions. In this way، the source of meaning in structuralist thought is language، which، according to the features assigned to it، exists before the speaker and text. This study، using a descriptive-analytical method، aims to explain Saussurian structuralist semantics while highlighting the shortcomings of this approach. The result of the study shows that Saussure’s structural semiotic system is like a dictionary، where signs are mechanically connected to referents in a closed، collective system، and signs are distinguished from one another in a structural order. As a result، the word is considered the unit of meaning study، and linguistic knowledge is treated as encyclopedic knowledge. When we consider the word as the unit of meaning study، we assume that words have meaning before being placed in a sentence، whereas the meaning of a word cannot be analyzed independently of the context it is used in، the prevailing atmosphere، and the information stored in the memory of language users

One of the miracles of the Qurʾān is the rhetorical aspect, which is closely related to words in terms of appearance and structure. Anastrophe is a rhetorical technique the use of which helps to make the words more expressive and better understood by the audience. Such a technique, in addition to being systematic and principled, creates beautiful style, and adds to the eloquence of the phrasing. Considering the importance of this style, this descriptive-analytical research aims to investigate the rhetorical reasons of anastrophe in Surah Ar-Rum from two perspectives of syntax and order, to illuminate the effect of this style on the meaning of words. The result of this research indicates that the most important rhetorical device of anastrophe is related to meaning so that behind the rearranging of the words, both in terms of syntax and order, there is some meaning that the speaker has intended to convey in this way in order to highlight it. Therefore, anastrophe not only has an important effect in increasing the lexical meaning and beauty, but is also used to impart a specific intention and purpose.

One of the hadiths that needs to be examined and pondered is the hadith: "الانبیاء احیاء فی قبورهم یصلون" (The prophets are alive in their graves praying). The conducted investigations show that this hadith is mentioned in many hadith books with different expressions and there are many discussions about its authenticity and meaning. Since the proof of the authenticity of the hadith and the discussion about the type of life mentioned in the hadith has certain theological effects and consequences such as the legitimacy of appeal, intercession, and formative guardianship, the following article examines the evidence and implications of the said hadith with a descriptive and analytical method. The findings of this research indicate that the hadith in question is found in the accepted sources of Salafiyyah and based on the confession of some Salafis such as Albani, it is considered a valid hadith. The meaning of this hadith can be confirmed by many similar hadiths; and the Salafiyyah interpretation of the text of the hadith is incompatible with the teachings of the Qurʾān, Hadith and the consensus of Sunni scholars.

The state of being, occurrence, essential possibility and the possibility of need are among the criteria that have been proposed to justify the need of some things. Each of these criteria has been criticized and denied by others. Some contemporary thinkers have also criticized and rejected the last point of view, the poverty possibility, and have introduced the possibility of meaning as the only correct criterion of need for cause. In this article, according to the two meanings of the criteria (cause and reason), the above views have been examined and shown that all of them are facing challenges. By dividing cause into analytical and external, semantic possibility has been introduced as the criterion of need for the cause in analytical causation and the cause itself as the criterion of need for the cause in external causation. Also, by dividing causality into agent, final, material and formal, complete and incomplete, direct and indirect, longitudinal and transversal, real and as ground, the criterion of need for each of them has been determined separately.

This article explores the mystical analysis of Surah Al-Mulk and its impacts on the psychology of spirituality through the lens of Viktor Frankl's logotherapy theory. Surah Al-Mulk, a Makki surah of the Quran, emphasizes God's absolute sovereignty, life and death as a test, and contemplation of the signs of creation, offering profound spiritual concepts. Frankl's logotherapy, which underscores the importance of finding meaning in life and the pivotal role of spirituality, closely aligns with the mystical concepts of Surah Al-Mulk. The findings indicate that studying and reflecting on Surah Al-Mulk can improve mental health, reduce stress and anxiety, increase hope and motivation, and strengthen faith and piety. Additionally, this surah can foster social cohesion, promote ethics and social justice, and enhance collective spirituality. However, the present study faces limitations such as restricted scientific resources, cultural and social diversity, and research methods. Future research suggestions include expanding the scope to various cultures and religions, employing quantitative and experimental methods, and conducting comparative analyses with other religious texts.

Some scholars believe religious propositions do not describe objective facts and are not meaningful. So, religious stories do not refer to reality but are told for other reasons and practical aspects are important. Major Islamic thinkers such as Allameh Tabatabai believe in the cognitive dignity of the language of religion. Allameh Tabatabai believes religious propositions are considered meaningful and real, and Qur'anic stories are among the historical propositions that have been expressed as news of past truths or allegories of the true type. This article answers a main question with a descriptive-analytical method According to Allameh Tabatabai, what is the status of Quranic stories in the language of religion? In order to answer this main question, after examining the cognitive status of the language of religion from the perspective of Islamic and Western thinkers, Allameh Tabatabai's views on the cognitive status of the language of religion in the Qur'anic stories are discussed.

The meaning of the former terms is changing in the present age. Hence, the field is open for valuable research, especially in the field of semantics. Knowledge whose concepts are brilliant and it covers various cognitive and human fields. Semantics begins with psychology and continues with other sciences. So semantics is the foundation of other sciences. Therefore, the text of Nahj-ul-Balagha cannot be considered as only religious words and terms. Rather, Imam (AS) refers to meanings that have a tremendous effect on the soul and psyche of the reader. Therefore, our aim in this article is to study this issue in a descriptive and analytical way from this perspective. The results of this study led to the fact that the synonymous words, contradictory, polysemy and array of alliteration used in Nahj-ul-Balagha contribute to the meaning which has attracted the audience to add to its religious, literary and cultural richness. As a result, semantic relations are considered as a communication bridge between Imam Ali (AS) and his companions, lovers and audience. As these meanings originate from his belonging for using of verbal industries to preserve the religious identity. At the end of this research, the author reached the important conclusion that religious meanings are at the forefront of other meanings.

Sounds have a role in highlighting a person's ability to express their experiences. This is because it has a semantic function capable of carrying and highlighting the meaning. And that by focusing on the sounds and their special features. The aesthetics of these sounds and their ability to convey meaning are related to their general characteristics such as being voiced, voiceless, dark light, fricative, explosive and repetitive. There is no doubt that the sound has a great influence in determining the meaning. This article attempts to study the phonemic significance of the voiced and whispered voices in all the speeches of NahjulBalaghah. From a stylistic statistical perspective, it consists of dividing speeches into certain segments according to their themes, then counting all their voices and applying them with their characteristics. In the end, the percentages of the voiced and whispered voices in all speeches were obtained and analyzed on the basis of the specifics of their voices. The importance of this research lies in the study of the relationship between the sound and its meaning, and the study of the connotation inspired by sounds, as it is a phonological study that combines theory and practice in the modern phoneme lesson. And the acoustic and crosssectional analysis to reveal the acoustic structure is covered by a statistical study. After analyzing the speeches, it was determined that loud voices were more pronounced in military speeches (522177) and whispered voices were more in remorse speeches (88285%).

The route of Imām Riḍā’s hijrah to Iran, as an important political, cultural, and religious event, has various signs and meanings that can be effective in explaining this cultural route to Iranian-Islamic society. This cultural route covers numerous events, diaries, rituals, works, and blessings considered by the Shiites and the followers of the Imām (as) over the centuries. The semiotics of the cultural route of Imām Riḍā’s hijrah to Iran describes, analyzes, and promotes awareness about its rich cultural dimensions. Paying attention to culture, in this route, by recognizing the Razavi symbols, can pave the way for development planning based on Razavi culture. This study aims to review and explain the relationship between semiotics and Razavi culture. The signs related to Razavi culture include pilgrimage and its manifestations in different places, shrines, and qadamgāhs. By using signs and symbols such as the entrance and exit gates that Imām Riḍā (as) passed through, saqqakhanas (water fountains), timpani playing ceremonies, and cultural monuments, the Razavi cultural routes are deepened. Also, pilgrimage rituals, movement of the celebrating or mourning groups in line with these routes on special days and occasions, as well as paying attention to Islamic architecture and urban planning along this route-from the general scale of the settlements to architectural details-can be fruitful in this regard

The expository (Bayani) exegesis is a new school in the Quran exegetical method in the contemporary age that follows the classical and ancient literary ways of the Quran interpretation. Instead of Sayyid Jamal al-Din al-Asad Abadi and especially Mohammad Abduh, Amin al-Khouli (1895-1966) is known as the founder and theorist of this exegetical school. He believed that the main and first goal of the interpretation is the genuine and absolute understanding of the Quran without considering any other preconditions. So, he proposed general principles and rules in the semantics of the words and verses of the Holy Quran. Bint al-Shati was his disciple, companion, wife, and follower. It has been stated in the introduction of the "Al-Tafsir al-Bayani" book that she has committed herself to implementing Amin al-Khouli's principles and tried to use them in her interpretation. In this study with emphasis on surah al-Alaq, the result of this commitment, the accordance of the theory with the practice, and the conformity of her interpretation with those principles were examined. The findings show that in the cases such as the interpretation according to the revelation order, thematic interpretation, semantics of a word through investigation the similar lexicons, etc., she has not implemented her and al-Khouli's principles in the exegesis and only committed to them theoretically.

This article explores the mystical analysis of Surah Al-Mulk and its impacts on the psychology of spirituality through the lens of Viktor Frankl's logotherapy theory. Surah Al-Mulk, a Makki surah of the Quran, emphasizes God's absolute sovereignty, life and death as a test, and contemplation of the signs of creation, offering profound spiritual concepts. Frankl's logotherapy, which underscores the importance of finding meaning in life and the pivotal role of spirituality, closely aligns with the mystical concepts of Surah Al-Mulk. The findings indicate that studying and reflecting on Surah Al-Mulk can improve mental health, reduce stress and anxiety, increase hope and motivation, and strengthen faith and piety. Additionally, this surah can foster social cohesion, promote ethics and social justice, and enhance collective spirituality. However, the present study faces limitations such as restricted scientific resources, cultural and social diversity, and research methods. Future research suggestions include expanding the scope to various cultures and religions, employing quantitative and experimental methods, and conducting comparative analyses with other religious texts.

In a text such as Nahj al-Balaghah, which is motivated by the collection of eloquent and wise sayings of Imam Ali (as), meaning is the main structure of the text after its words and vocabulary. Various mechanisms for understanding and recognizing the process of meaning production have been proposed by contemporary semantics, each of which has its own requirements and rules. In the present study, by analytical method and with a comparative semantic approach, the phenomenon of meaning in some parts of Nahj al-Balagheh was studied based on Fillmore's framework theory, and these results are noteworthy that meaning fluctuates according to the type of audience and situational context diversity; Each part of the meaning is manifested as a result of the interaction and intervention of the mentality and beliefs of the speaker (Imam) and his audience. In the whole structure of the text, there is the fact that the concepts and mental images in the words of Imam PBUH form semantic frameworks, the origin of all of which is the mind and knowledge of the encyclopedia and the social and cultural experience of Imam, and this process is such that with the emergence A concept or mental image evokes all the concepts and mental images associated with it. Any negligence and carelessness to those meaningful frameworks can divert the commentators and commentators of the Imam's words from the main purpose of the narrator of the text.

Today, the language of religion is one of the issues in the philosophy of religion in the West that is largely influenced by its applications. For example, when it is said that God spoke to Moses, does it mean that God has a material body that spoke to Moses with a tongue or does it imply something else? In other words, is the language of religion real or is it mysterious and symbolic and has gradually entered the Islamic world. Writers and intellectuals occasionally engage in discussing this topic. And because we are Muslims and our heavenly book is the Holy Quran, we decided to see how the language of our religion, which is the language of the Holy Quran, is reflected in the works, speeches and writings of late Imam Khomeini. The present article is a comparative study of Western philosophers' theories on the language of religion and Imam Khomeini's beliefs about the language of the Qur'an in the fields under discussion. Therefore, I collected Imam Khomeini's views from his scattered and diverse works, which was almost a difficult task, and then organized this discussion. I do admit that there are flaws in this study but the conclusion drawn is that just as Imam Khomeini's statements suggest his being submerged in Islam, they clearly indicate that he was also well-versed in philosophy. He believed that the language of our religion is indicative of the reality. He also believed that people's understanding of the Quran is valid but it is not authoritative.  He considered words to be the subject for the soul of meanings. Therefore, the true meaning of the text and words is considered to be fixed and trans-historical, and its examples are considered to change in the cycle of history.

The Holy Quran is the holy text of Muslims, a divine book revealed to the last Prophet, peace and blessings of God be upon him, to be a message to the world for all ages. Since the Qur'an accepts the diversity of languages ​​and considers it as a ground for the acquaintance of peoples and nations, the translation of the Qur'an has long been considered. English is now an international and mediating language, and numerous translations of the Qur'an have been provided in this language. One of the most important issues in translating texts is creating balance or equality at different language levels. Balance at the lexical level as well as the precedence of meaning over the appearance is considered to be one of the most important priorities in translating texts. In the present study, three translations of the Qur'an based on Mona Baker's view on the issue of creating balance have been studied. According to studied examples, the findings show that these translations sometimes failed to strike a balance and failed to convey the meaning correctly to the target language.

the aim of the present study is to study the semantics of the contrast between the words Ease and Difficulty in the Holy Quran; Because in addition to vocabulary sources, one of the best ways to know the meaning of words is to apply them semantically opposed to each other. Another way is to use the context of the verses before and after. Sometimes, from the context or meaning of the opposite word, meanings of a word are understood that are not found in any dictionary. At the same time, there is a semantic similarity between the understood meaning and the root principle of the word. The more we understand the meanings of the verses, the more we will enjoy the meanings of the verses of the Qur'an and the better we will benefit from the verses of God in our material and spiritual life. One of the most important results of this research is to realize the semantic beauties of Quranic verses along with more accurate knowledge of the meaning of these two words, familiarity with the two methods and their use, and that whenever God first mentions Yasir and then expresses difficulty, it is a kind of warning. Has given and whenever difficulty has preceded ease, it has promised and hoped that the difficulty will be removed and the opening will be achieved.