In language didactics, the Authenticity concept increases with the communication approach. This one insists not only on authentic documents insertion beside teaching documents in language classes,  but also on the authentic exploitation of those documents and even on authentic use of the target language.Rich in form and information, the use of the authentic documents, requires a teaching planning and a didactic method according to the concerned public. Exactly from the elementary levels, the teaching tasks conceived to approach these documents, will permit learners to undertake many activities, which will prepare them to face the reality of the language.This achieving within teams, acquires on one hand a sense of security for each team member improving the result, and on the other hand involves interactions in target language. An authentic use of the language, which will replace use of artificial dialogues for an imaginary situation, is a remained audio-visual heritage in our communicative practices.

This article addresses the concept of Authenticity, a characteristic of late modern Western culture. This characteristic is viewed by some as an ideal and by others as a root of the problems inherent within Western culture. After discussing various viewpoints, the author supports the idea that Authenticity should not be totally accepted or rejected and sets forth a proposal based on the so-called “ negative ethics” or “ skeptical ethics” .

In the old textures of Iranian cities, aesthetic is not what can be seen, but is what should be perceived by psycho-mental aspects. The present study aims to give a better understanding of restoration of the historical textures of Iran, and by doing so, to enhance its acceptability. This is accomplished through comparing different theories infields such as behavioral sciences, psychology and urban restoration. Another major goal of this research is to improve the quality of meaning of restoration and to promote the urban fabric quality in the historical cities of Iran. The study tries to revive the concept of restoration process. Thus, the interaction between two factors, namely, the sense of place and attachment, enhancing the Authenticity of the restored urban textures, has been considered in the research hypothesis. A qualitative methodology based on Meta-Analysis method, on which the previous literature is based, was used. Also, a comparative model was used to compare the relevant concepts. Naturally, the research reliability relies on the academic validity of the studies’ writings, selection of the relevant theories, extraction of the concepts and analyzed proportions as well as conclusion of the data reanalysis. The study tries to determine the influential elements enhancing the Authenticity of the restored urban textures. In addition, it has been tried to provide the necessary criteria by which the Authenticity itself may be obtained through considering different theories and visions on restoration. The ways to perpetuate the urban textures through redefines have been examined. This is done by conveying concepts such as the character of the urban textures as well as recognizing their place and value in the process of restoration. The enhancement of the sense of place and attachment eventually lead to promotion of people’s standard of living in a restored space, a fact which is especially considerable from the point of view of the Gestalt psychology. All this may help improve the appreciation of aesthetic aspect of the urban textures.Considering that the historical places and buildings in every urban texture may be looked at through their unique characteristics, restoration of such places and buildings could lead to reinforcing the dignity of the urban texture. Experiencing a place- having an emotional interaction with the place, in a sense- creates a sense of belonging to it.This, however, may be realized if two conditions are met: firstly, such an interaction must enjoy a symbolic language and be based on the beliefs creating that texture.Secondly, the meaning and significance of space and place transferred by the architect should be augmented. Finally, the identity of persons and that of place are associated with metaphysical concepts. In short, the issues related with the urban identity supporting Authenticity can be listed as follows:- Taking advantage of the essence of the Gestalt psychology in terms of conveying the sense of belonging.- Reviving the past beliefs and memories of those who appreciated a given urban texture without creating a nostalgic feeling.- Creating a semiotic as well as symbolic language indicating a local identity.In the realm of behavioral science, too, the sense of belonging is the resultant of a pleasant and beautiful space eventually leading not only to an enhanced living standard but also to an increased appreciation of the aesthetic sense of a place. To this end, in order to enrich the concepts of sense of place and sense of belonging to urban textures, the followings items can be considered as the constituents of the research hypothesis:- Keeping the life and reviving the past history of the city.- Creating coherence in spatial qualities and removing unpleasant changes.- Perpetuating the sense of place through preventing intercity migrations.- Encouraging the residents of the developments to effectively engage in social gatherings to augment the sense of companionship.- Cementing as well as reviving collective identity in the neighborhoods through paving the ground for participation in voluntary social activities- Perpetuating a place by means of increasing the neighborhood’s inhabilitabilty.- Simultaneous fulfillment of two key elements: taking advantage of a symbolic language represented in a neighborhood’s texture as well as psychologically increasing the aesthetic criteria in the neighborhood by reviving well-established beliefs, regardless of the fact that whether the passersby are the residents of the neighborhood or not.- Keeping the traditional, structural and behavioral patterns of each neighborhood.To sum it up, the goal of this article is not only context durability that comes from recreating and recuperating Authenticity status in context restoration but also achieving urban fabric aesthetic from psychological and behavioral point of view.

In this paper, the author first gives a definition of Sahaba (Companions of the holy Prophet) then deals with the starting point of this discussion among Sunnis and Shi`a. He views the Sunni’s three approaches to this issue and makes a comparison between Sunni’s mostly accepted approach and Shi`a’s and also an outline of their differences in this regard. He then investigates the views of Sunni and Shi`a concerning Justice of the Companions.Consequently, related issues such as strength and weakness of marfu` and mawquf hadiths are discussed and similarities and differences between two views displayed and finally their views on the Authenticity of sayings of the companions of the holy Prophet are analyzed.

The first step of this paper is to differentiate between two possible aesthetic encounter with nature. The core of this difference is located in an effect that art has on its audience. The effect, named here Poetry-strickenness (being blighted by poetry), is ascribed to poetry because of its linguistic origin. It is also counted as a blight because of the inauthentic man-nature (or man-world) relation that it brings about. Nevertheless Poetry-strickenness is at the same time recognized as a powerful operator in generating and sustaining culture. For it is this very blight that facilitate the possibility of comprehending and feeling the passions and moods of the others. This comprehension leads to the acceptance of others as different from us; and it is incontrovertible that such an acceptance is necessary for the genesis of civilized society. Therefore there is a dilemma between Authenticity and culture essentially based on how we approach art or poetry. Demonstrating this dilemma is the main aim of this paper. But we also propose in response to this dilemma a sketch of what can be called a rational culture. In this kind of culture every single poem in every encounter by everyone is under the surveillance of reason. The process of becoming cultured therefore would be based on knowing and not feeling.

The main points of the present paper are as follows: 1. every exegetical statement requires conclusive evidence or reliable evidence based on irrefutable one, 2. hadiths possessing common-sense evidence and rationally reliable hadiths which are utilized as evidence both practically and exegetically, 3. unreliable hadiths are used as evidence only for practical aspects of the Holy Quran's verses, 4. although both groups of hadiths should be accepted as reliable by religious law but the secret of this classification is found on three points: a) defining tafsir and its real nature, b) existence of indication for real evidence in rationally reliable hadiths, c) lack of the criteria for such an indication in obligatory developed hadith, 6. classification of statements into scientific and practical is not acceptable regarding the Authenticity of rational hadiths but reliability of their issuance is subject to their importance and significance, 7. studying the advantages of unreliable exegetical hadiths, 8. incompatibility of exegetical haiths with the holy Quran and sunna.

Productivity aims at improvement of the quality. Quality improvement in turn contributes to productivity. There are several means to improve the handicrafts and allow people to improve the quality of their products. Meanwhile handicrafts are being considered important from social, cultural, art and economical point of view. It contributes to local economies and eradication of poverty. By providing new market opportunities, the seal program aims at enabling handicraft producers to establish sustainable livelihoods. This will be achieved through developing networks of handicraft producers and customers, including the higher - end of the market, and through exhibitions and trade fairs. The UNESCO Seal of Excellence for handicrafts is based on the criteria such as: Excellence, Authenticity, Innovativeness, Social responsibility (Fair, labor law, Eco - Friendly) and marketability. They encourage artisans to produce handicrafts using traditional skills, patterns and themes in an innovative way in order to ensure the continuity and sustainability of these traditions and the skills. On the other hand, creativity is man's most widely and evenly distributed resource. All people seek outlets for self -expression and have the capacity to create objects to uplift the spirit and enhance peoples' lives. The United Nations Educational, Scientific and Cultural Organization (UNESCO) promote a wide range of activities to preserve and develop both traditional and contemporary crafts. This has included a Ten - Year plan of Action for the Development of crafts in the world 1990 -2000 the annual UNESCO crafts prize to recognize the creative talents of craft producers, as well as programs to identify and bestow on the world’s most outstanding artisans the title of" Human Living Treasure." The seal of Excellence for Handicrafts program was established in 2001 by UNESCO (UNESCO Office Bangkok) in collaboration with the ASEAN Handicraft Promotion and Development Association (AHPADA) for piloting in Asia. Referred to as the "SEAL", this program aims at ensuring the continuation of traditional knowledge and craft skills which help to preserve cultural diversity in the region. Since 2006 the SEAL program has been launched globally with the SEAL being introduced in Africa, Europe and America. The Asia program has expanded over the last few years to south Asia (2004), central Asia (2004) and was launched in East Asia in 2006. It should be mentioned that 30 countries in Asia are now taking part in this initiative. This growth has been accompanied by a new region -wide branding and increased promotion and distribution channels. For the first time Iran took part in the 2007 seal program session, held in Dushanbeh, Tajikistan from 24 -27 September, received 6 seal certificates for the Iranian handicrafts articles. Due to the importance of the program (Seal), this paper is an attempt to take a step for further introduction of the SEAL in order to prepare grounds for better participation of the relevant capable products in the future sessions.

After the immigration of Muslims to Medina, Ansar assisted Muhajirun and the problem of the latter’s settlement was solved in a very short time due to some arrangement made by the Prophet. But their peaceful life with polytheists and Jews was in need of more fundamental plans which were actualized through conclusion of general treaty of Medina. While researchers have spoken a lot concerning that treaty, some orientalists have doubted its Authenticity. Having investigated the Authenticity of the chain of transmitters of the treaty, the present essay searches into it through perspectives of outstanding historians, hadith narrators, and orientalists and thereby concludes that the treaty had in fact included two agreements: (a) General treaty of Madina between the prophet and Muslims on the one hand and polytheists and merely Jews allied with Aws and Khazraj on the other, and (b) treaty of the Prophet with three main tribes of Jews of Medina i.e. Banu Qaynaqa', Banu Nadir, and Banu Quraydha called “agreement of Jews” – both being concluded at the beginning days of entrance of the Prophet to Medina. It seems that the application of the term Jews in a general way in the first treaty has caused the confusion and insertion of the second one into it.