In contemporary texts of Islamic logic, the “subject-obversion” has been introduced as a rule on basis of which one can replace the subject term of a categorical proposition with its complement and change both quality and quantity of the proposition. Thus from an A-proposition such as “all A is B”, onecan infer “Some not-A is not B”. Well, let's take that A is included by B but notvice versa, and B is most extensive universal such as “existent” or “thing”. In this case “all A is B” produces the contradictory of our favorite conclusion, i.e. “all not-A is B”. Therefore, the so-called subject-obversion rule, at least in A-proposition, is not logically valid.

Le thème de la «métamorphose», profondément étudié dans la littérature depuis l’Antiquité jusqu’alors, est renouvelé par Eugène Ionesco et Franz Kafka qui en ont mis en relief le fonctionnement énigmatique et multidimensionnel. Dans ce travail de recherche, nous ferons une étude comparée du thème de la «métamorphose» dans Rhinocéros d’Ionesco et La Métamorphose de Kafka afin de faire ressortir la dualité d’une transformation qui se fait en même temps au niveau du corps et de l’âme. Tout en considérant la capacité allégorique de la métamorphose, nous essaierons d’en dégager toutes les tendances cruelles et toutes les angoisses profondes de l’être humain soit dans le domaine socio-politique, soit dans le domaine philosophique, soit dans le domaine de la psychanalyse.

< p >One of the important jurisprudential-legal issues is the explanation of the intention of the legislator of the function of the no-hardship rule, because this principle is appearing in the absence of difficulty associated with the domain of religious duties, while performing any duty is somehow difficult for religiously competent person. Therefore, it should be seen whether the executive hardness of the duties is eliminated. In such a case, due to its negating role, the obligation of performing most of religious duties or the illusory hardship of the competent person at the time of performing the duty is eliminated. So, it functions as a guide for both the jurist and the competent person and as an encouraging element for the competent person. While analyzing the views related to no-hardship rule and its problems, this article proves that by removing hardship it means removing illusory hardship. As a result, no-hardship rule plays the role of a guide for the jurist to deduce legal laws as well as the role of a guide and an encouraging element for the competent person.

The Islamic economics subject and its scope have been studied in this paper. Three theories arise in this field:1. The Islamic economic subject like conventional economic is an economic phenomenon.2. Its subject is the economic behaviors of Muslirns in an Islamic society.3. Its subject is the economic behaviors of peoples in an Islamic society.It is believed in the third theory that the Islamic economics is universal and contains public scientific laws that enables this science to explicate human behaviors apart from its believe and values.In this article we corner to this conclusion that it is impossible to get a universal economics. We can attribute economics to Islam in two ways:1- through subject 2- through epistemology and ontology.If the subject of a science is the behavior of Muslim people in. an Islamic society, the result will be different even if the description and prediction method are as the same each other. It arises because the economic religion foundation of Islam, the Muslim intensive, ethics and Islamic law are different from capitalism. We should attribute the methodology of this science to Islam if its subject were not the economic behavior of Muslim people in an Islamic society.The economics methodology is based on ontology and epistemology of Capitalism that is different from the principle of Islam. If we can define a method based on epistemology and ontology in Islam and different from conventional economics then it can be asserted that Islamic economics will be universal. Islamic economics can describe, explicate and predict the matters in Islamic and non-Islamic societies via this method. But the different result will be the case when this method applies in Islamic and non-Islamic societies.