JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2001 | Volume:- | Issue:24-25|Papers Count:16

The faith in resurrection, which is a common pillar in all religions and a fundamental problem that humanity is dealing with, produces a great effect on, and directs human activities of every kind. In this case, Judaism enjoys a characteristic position, for, although the Jews attach importance to the belief in the return of the dead to life at the end of the world, issues related to that have been formed and developed progressively after the compilation of the Torah. This development has been mainly influenced by other religions and schools, including Zoroastrianism, the philosophy of the ancient Greek, Christianity and Islam. This article seeks to examine delicately this issue and the process of its development as the time went by.  

Michael Dummett tries to explain Frege's theory of reference by using semantic roles of expressions. The definitions which he gives for "semantic role" and "sense" results in regarding them as equivalent and as a result the sentences which contain empty proper names, because of having sense, will have semantic roles and "not true and not false" would be a third kind of truth - values. Dummett's view results in accepting three -valued logic which can not be attributed to Frege who believes in bivalence logic.

This article is part of an ongoing project which follows two inter-related aims: a) to offer a critique of the translation of the speeches of the prophet. Mohammad (p.b.u.h.) as done by the late abul-Qasim Payandeh and, b) to edit the work based on various reliable sources available to the researcher.

Imitation has long been a fundamental subject of discussion amongst philosophers, mystics, jurisprudents, and researchers of education. In spite of a number of philosophical concepts and interpretations, imitation is not merely a mental phenomenon to be limited to theoretical fields. On the contrary, imitation belongs to both discussions of knowledge and behavior as well as approach sciences. Plato, the forerunner of idealism in philosophy, does not value imitation. Assuming nature to be an imitation of truth, he considers nature to be no more than a mere "shadow". Being a realist philosopher, Aristotle, on the other hand, regards imitation as a reality which is inseparable from the process of education. Molavi considers inquisition to be the basis of knowledge, education and ethics. He considers imitation to be an inefficient tool -a wooden leg, in his own words, for mystic demeanor. However, Molavi, too, does not discard imitation completely, considering it to be partly essential to attain truth. In metaphorical terms, imitation is the slope of the mountain while truth is its peak. Inquisition would, then, be the distance between the slope and the peak. It is definitely impossible to get to the peak unless one covers the slope. Congelation occurs when one stops at the slope instead of passing it. This paper attempts to answer two fundamental questions and the peripheral questions that they entail. The fundamental and entailed questions are as follows: Fundamental question(1): Is there a significant relationship between imitation and pests in the search for knowledge? Entailed questions: 1. Is there a significant relationship between imitation and greed? 2. Is there a significant relationship between imitation and superficial observation? Fundamental question(2): Is the license of imitation confirmed in the thought of Molavi? Entailed questions: 1. Is there a significant relationship between imitation and self-consciousness? 2. Is there a significant relationship between imitation and the search for truth?

In the middle of the Safawi period, there appeared novelties in philosophical idea, Persian poetry and natural- mathematical knowledge. A decisive moment in the development came when Mulla Sadea of Shiraz created a philosophical world-view of an immense dimension, by incorporating and integrating all the cultural key-concepts into his own thought. It was he who for the first time firmly established the self-subsistent theosophic system we now know as AI-Hikmat al-Motaaliyah, constructing it as a perfect unity of tradition and mysticism and scholasticism. So the formal structure of the AI-Hikmat al-Motaalyah has been analyzed from three angles.

Readings are all according to narrations dating back to the early time of Islam and to the famous companions of the Prophet who have confirmed them. Based on historical research, the root of these differences is the linguistic domain. Of several existing narrations that emphasize this matter is the story of the debate between Hisham bin Hikam and Omar bin Khattab on how to pronounce the verses of Chapter 25 of Quran (Furquan). After hearing the both sides of the argument, the Prophet (peace be on him) approved both pronunciations by saying "It was so descended" (Sahih Bokhary, Mohammad bin Ismail, vol 6, page 185). These kind of responses, from the part of the Prophet when dealing with different recitations, caused leniency in the linguistic limitations being prevalent among Arabs and which would be impediment to new believers close relation to Quran. Nevertheless, the remiss would certainly be allowed to the degree that the meaning was not violated and the holly picture of Quran was not endangered. This research is to investigate and to specify the different effective vernaculars making differences in Quran pronunciation and has categorized the roof of differences as: 1. lexical derivations 2. conjugational structures 3.oral and phonological utterances. The paper also tries to give a brief account of the effect of these three factors inthe emergence and evolution of different recitations of Quran.

In modern logic, the logical implication between premises and the conclusion in any proof, and also the implication between negation of conclusion and its contradiction in indirect proofs are material implications whereas in ancient logic they have Lozomi relations. Besides, in indirect proofs, after assuming this Lozomi relation it is assumed that the conclusion itself is accidentally (in way of Ettefaghieh) conditioned to its negation and this relation is considered as the basis for the indirect proof. According to this research, this relation is firstly neither the basis of the indirect proof, for it is unnecessary, nor there is any need to assume it, and secondly the reason given for it is unacceptable. It will be also shown that the domain of application of the indirect proof in ancient logic has been over-extended. In addition, the application of the indirect proof in different formal structures is a factor of consistency and completeness of the structure, and so it has no use in multi-valued formal structures because it is based on the law of excluded middle.

Language is one of the most wonderful blessings of Allah to man. Man can explain what exists in his mind and heart. God gave this gift to man and sent his messages through the prophets using the people's language. The correct understanding of Allah's message has always been the concern of both believers and religion researchers; therefore, no book has been translated and interpreted as much as the scriptures. During the last decades, and due to the growth and development of linguistics and hermeneutic theories, new subjects such as "the language of religion" and "the language of the Quran" were brought to the academic religious studies. In this article, we express some aspects of "the language of the Quran". The main points of this article are as follows: 1- Common and specific uses of the language in the Quran. 2- The synthetic language in the Quran.

The claim is that there is a middle structure (X-bar) between the full phrase (X-double-bar) and the head of the phrase (X) in Persian. Arguments regarding pro-nominalization facts have been given as empirical support to suggest "chenin" as the pro-A-bar and the pro -ADV- bar, and "anja" as the pro-P-bar. These assumptions can support the universality of X- bar rules regarding Persian phrasal structures.

This article studies the stylistic features of Rowzat-OI-Uqul, another version of "Marzban-Name". These features are divided into literary, grammatical and morphological fields. This article is focused on the last field because it seems that the rate of Forged words in "Rowzat-Ol-Uqul" is more than similar books. It is purposed that the reason of this forgery roots in the writer's interest to beauty and equilibrium of words. At the end a complete list of Forged words is appended.

Translating the sonnet is to a great extent dependent upon knowledge of a wider theoretical background. In my approach the emphasis shifts from the reader's response to "reality' to the reader's response to the formal aspects of literary texts. When carried out successfully, the formal analysis wakes up the reader and makes him aware of the structure of literary texts. This paper is in four sections. Part one consists of an introduction to the formalistic approach with an emphasis on the "structure" of literary texts. Part two and three comprise two different samples of sonnet 73 in translations that are considered to be inadequate. Part four consists of the interaction between the way of thinking and the practical analysis leading ultimately to the adequate translation of sonnet 73.

The writer of this Ph.D dissertation has gone through various scholarly sources and materials and has consulted numerous articles and magazines, and has had several interviews with well-versed scholars in field. The overall conclusion of the writer is that the great Sheikh Ansari (God bless his soul) has followed the vivifying movement of Vahid Behbahani and has perfected it. The Sheikh has been against strict reliance on Hadith and he has been successful in maintaining the position of Ijtehad -the practice of religious jurisprudence - which has been stabilized since then. The bountiful works of this chaste and godly scholar are used by the zealot students and researchers in the field. A few of his innovations are as follows: 1) The creation of a reasonable and correct relationship and order for the subjects of the science of religious jurisprudence; 2) The recognition and presentation of a true position for the principles of application; 3) The presentation of new discussions and coining new titles such as the argument about Hukumant and Wurud; 4) The division of the principles of Mastery with regard to the cause of its previous established condition, into religious and rational ones; 5) Sheikh's unique notions in the science of religious jurisprudence such as his disbelief in the sinfulness of someone who has not committed any sin (although he is ready to do it), and his readiness to accept the sworn testimony of such a person. The Sheikh was indifferent to the honesty of the narrator of one single piece of Hadith, and acting in conformity with the narrated consensus, and his very novel reasoning which he has offered and displayed during his conspicuous innovations. All the above cited points indicate that Sheikh has employed the principles of religious jurisprudence the utmost degree both in theory and practice.