Abstracts - مجله مطالعات قرآنی و فرهنگ اسلامی مقاله

In the ideas of linguists, there is jointly an element of meaning, and what distinguishes these thoughts is the quality of discovery and extraction of those meanings. Another group, with the belief in the coherence and closely link between literal and meaning, consider the majority of the reproduction of these meanings within itself. According to the article's limitation, in this research work, it has been attempted to discuss the scope of the short elephant surah and in descriptive-correlation method to obtain accurate results of the research. The components of this surah at different levels of symptoms, including consonants and influences, vocabulary and compounds, are closely related to each other, and all in the form of an interconnected collection make a general goal, and it draws two groups of right and falsehood of the power duct The aim of the present research is to describe the preaching methods of the Holy Qur'an with an analytical view of the New Testament. The present research tries to answer the basic question about this with a descriptive and analytical method, what are the similarities and differences between the Qur'an and the New Testament in preaching methods? The preaching methods of the Holy Quran and the New Testament are divided into cognitive, emotional and behavioral methods in a general division. Clarifying the world view and beliefs, increasing the knowledge and awareness of people in the society and wisdom are the most important cognitive methods and love and kindness, good preaching and warnings are the most important emotional methods and arguments for the best, creating duties and telling stories from They are the most important behavioral methods. The Qur'an and the New Testament are somewhat similar in cognitive methods in terms of beliefs, worldview in the field of prophecy and resurrection, as well as in the methods of increasing knowledge and wisdom, but they are fundamentally different in the field of monotheism, and in emotional methods; Affection and kindness, modeling and evangelism are fundamentally different, but they are somewhat similar in the field of * Associate Professor, Department of Islamic Studies, Allameh Tabatabai University, Tehran (Corresponding Author), enayatsharifi@atu.ac.ir ** Doctoral student of Rashneh School of Islamic Studies, majoring in theoretical foundations of Allameh Tabatabai University, Tehran, solukmmk114yahoo.com Date received: 01/12/2021, Date of acceptance: 22/02/2022 / Copyright © 2018, This is an Open Access article. This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA. preaching and in behavioral methods; Ahsan's argument and Farizazi are somewhat similar, but they are different in the way of telling stories. According to conceptual metaphor theory, abstract concepts are understood based on experiential concepts. There are many types of this kind of conceptualization in the Holy Quran. In this study, 129 verses related to the concepts of Satan / Iblis were studied with the aim of analyzing the pattern of conceptualization of Satan in the Qur'an based on the force schema that plays a central role in human physical experiences. Studies show that in the Quran, seven types of force schemas are used, and in addition, another type of force is introduced as the dominant directional force. The force scheme conceptualized Satan from two perspectives: 1- While Satan presents a powerful and dominant image of himself, God presents him as an ineffective source of power. 2- Satan leads man to obedience by showing ugly deeds beautifully, but the Qur'an, relying on man's undesirable experiences of getting lost, encountering obstacles, and losing balance, introduces Satan as the cause of similar consequences and a negative image. It creates undesirable in the mind of the * PhD in Quranic studies and Hadith, Department of Quranic studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran. f.abadi@alzahra.ac.ir ** Professor of Department of Quranic studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran. (Corresponding Author), f_fattahizadeh@alzahra.ac.ir *** Associate Professor Department of Theoretical Linguistics, Institute of Linguistics, Institute of Humanities and Cultural Studies, Tehran, Iran. a.afrashi@ihcs.ac.ir Date received:30/10/2021, Date of acceptance: 13/03/2022 / Copyright © 2018, This is an Open Access article. This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA. individual/society from following the devil, which will prevent the tendency towards the Satan. The pillars of the heavens have been articulated in the Quran in a manner that has enabled the commentators throughout history to interpret it in two completely different ways, one indicating the existence of invisible pillars for the heavens, and the other denying the existence of any pillar for them. Although these two interpretations are apparently based on their own literary analyzes of the text, this article shows that the acceptance or rejection of either interpretation is based on prior theories in the fields of theology and cosmology, rather than on literary rules. Therefore, with the passage of time and the occurrence of new developments in either field, the interpretation of the verse undergoes new revisions. With a historical approach, this article examines the interpretive developments occurred as a result of theological and cosmological developments over the past fourteen centuries and shows that these developments can be classified into three distinct historical periods related to the developments of theology and cosmology. The title of the Great Jihad is mentioned in the verse "Falato Te'e Al-Kafirin and Wajahedhom Beh Jehadah Kabira" (Furqan: 52). Considering the Meccanness of Surah Furqan and the context of the Meccan verses, the Great Jihad is a comprehensive package of civilian solutions to confront the enemies, which protects the Islamic society from any invasion and civilian domination. Arriving at the meaning of "unbelievers" in the verse of Jihad Kabir is the main issue of this research. Because this verse has commanded not to follow them in the path of doing great jihad. The purpose of conducting this research, while examining the opinions of foreign commentators in explaining the concept of infidel, is to present the research results to members of the Islamic society and its officials so that it can be used as a basis for action in decision-making. According to the findings of this research, "unbeliever" in the verse of Jihad Kabir has the general meaning of "active enemy against the interests of Islamic society" and includes the following people and groups: polytheists (disbelievers), unbelievers of the Book (Dhimmi and non-Dhimmi), enemies, hypocrites, disbelievers. Apostates, Zanadaqah (disbelievers) and Harbi disbelievers (deniers). As a result, the officials of the Islamic society are * PhD in comparative interpretation of the Holy Quran University of Science and Knowledge. hamrt62@yahoo.com. ** Visiting professor and faculty of the Holy Quran University of Sciences and Education. info@rezaeesfahani.com *** Associate Professor, Department of Qur'an Commentary and Sciences, University of Holy Quran Sciences and Sciences oshrieh@quran.ac.ir Date received:14/12/2021, Date of acceptance: 10/03/2022 / Copyright © 2018, This is an Open Access article. This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA. obliged to plan and carry out affairs based on the achievements of their religious society with the approach of great jihad. The method used in this research to achieve the desired goal is the method of intra-Qur'an subject research and comparative study between Shia and Sunni interpretations. In the field of various sciences, there are about three main meanings of the experience has been willed: scientific and laboratory experiences, mystical experiences and lived experiences of each person that are formed during his life and become part of his intellectual foundations and mental assumptions. Through the method of description and analysis in this article, the function and status of the above experiences as an interpretive source for Muslim commentators was examined and it was concluded that the issue of knowledge capacity of human experiences among Muslim commentators has not been raised as an independent source. It is just that from time to time, experiences based on a sense and direct observation of things and experiences resulting from mystical discoveries and intuitions have been discussed. And in practice, there are cases in the interpretations of Shiite and Sunni, for example, cited the scientific and practical experiences of human beings in explaining the cause of some Shari'a rulings, proving or denying some views, better understanding the environment and individuals, a tool for thinking and learning. But they did not mention each person's lived experiences as a source of interpretation. However, lived human experiences contain a wide range of information and knowledge that allows the commentators of the Qur'an to face realistically and interpret verses based on their own experiences and those of others. </Abstract> Keywords: Holy Quran; Lived experiences; the human ; Interpretive source * Assistant Professor, Department of Quranic and Hadith Sciences, Vali-e-Asr University, Rafsanjan. ah.gharaee@vru.ac.ir Date reccieved: 08/12/2021, Date of acceptance: 05/03/2022 / Copyright © 2018, This is an Open Access article. This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.

The components of this surah at different levels of symptoms, including consonants and influences, vocabulary and compounds, are closely related to each other, and all in the form of an interconnected collection make a general goal, and it draws two groups of right and falsehood of the power duct Keywords: word, succession axis, coexistence axis, structural tacritique, Surah Fil * Associate professor,Department of Arabic Language and literature, university of kashn (Corresponding Author), saiiadi57@gmail. The Qur'an and the New Testament are somewhat similar in cognitive methods in terms of beliefs, worldview in the field of prophecy and resurrection, as well as in the methods of increasing knowledge and wisdom, but they are fundamentally different in the field of monotheism, and in emotional methods; Affection and kindness, modeling and evangelism are fundamentally different, but they are somewhat similar in the field of * Associate Professor, Department of Islamic Studies, Allameh Tabatabai University, Tehran (Corresponding Author), enayatsharifi@atu. : The preaching methods, Holy Qur'an, New Testament, preaching Analyzing the effect of force schema on the conceptualization of Satan in the Holy Quran: A cognitive approach ** Fatemeh Abadi*, Fathiyeh Fattahizadeh *** Azita Afrashi Abstract According to conceptual metaphor theory, abstract concepts are understood based on experiential concepts. Keywords: Holy Qur'an, Great Jihad, Kafir, Enemy, Obedience, Verse 52 of Surah Furqan Analysis of the function of human lived experiences as an interpretive source * Ahmad Gharaee Sultan Abadi Abstract In the field of various sciences, there are about three main meanings of the experience has been willed: scientific and laboratory experiences, mystical experiences and lived experiences of each person that are formed during his life and become part of his intellectual foundations and mental assumptions.