resurrection

According to rhetoricians, metaphor is more eloquent than other expressive tricks and techniques such as simile and metaphor.Because in metaphor, simile is forgotten and is claimed to be vihicle same tenor. European speakers have considered it the queen of virtual similes and the main form of permission. Exaggeration in simile and illustration and creating an important purpose of any metaphor.Thus metaphor is at the highest level of rhetoric.In the present article, which is provided by a descriptive-analytical method, a corner of the functions of metaphor in explaining and depicting the resurrection and its circumstances was shown.This article seeks to answer the question of whether metaphor is useful in explaining the verses related to the resurrection.Based on the findings of this study,the God has used metaphor for purposes such as visualization in order to guide human and to better explain and influence the word on hearts.Among these, the use of submerged metaphor and allegory is more.

Traditionally, Christians and Muslims have held that a human person is (or has) an immaterial soul. Since there does not seem to be a place for immaterial souls in the natural world, I offer an alternative view that I call ‘Person-Body Constitutionalism’. Person-Body Constitutionalism holds that there are no (finite) immaterial entities like souls. Instead of distinguishing between souls and bodies, Constitutionalism distinguishes between whole persons and bodies. Human persons are essentially embodied, but do not essentially have the bodies that they in fact have at any given time. So, human persons, though spatially coincident with their bodies, are not identical to their bodies. Persons are distinguished from their bodies by having first-person perspectives essentially. I shall try to show that Constitutionalism is consistent with Christian doctrines. First, I set out Constitutionalism. Then, after critically discussing Thomas Aquinas’s view of Resurrection, I discuss the compatibility between Constitutionalism and the Resurrection, and an intermediate state between death and a general resurrection (e.g., Purgatory). Finally, I have a brief discussion of Constitutionalism and the Christian doctrine of the Incarnation. The conclusion is that Person-Body Constitutionalism is congenial to these central Christian doctrines, and the existence of immaterial souls is not required for traditional Christianity.

Muslim philosophers and theologians have disputed over the animal afterlife. Most Muslim scholars hold that the Quran, Islamic narrations and rational arguments affirm the resurrection of animals in the afterlife, though there is a dispute concerning how they will be resurrected and whether they will be rewarded or punished as humans will. Beside the controversies and disputes, several reasons suggest that they have their own afterlife. To prove the animal afterlife, it is necessary to prove primarily that they have soul. Mulla Sadra has attempted to prove that animals have soul, based on the immateriality of the faculty of imagination ( al-Khayal ). Likewise, most of the reasons provided for the immateriality of human soul could be employed for the animal afterlife. The second stage is to explain the purpose of animal afterlife. Two goals could be mentioned regarding this issue: first, the compensation of evils harming them requires the afterlife. Second, some Quranic verses and Islamic narrations establish the fact that at least some animals have the intellectual faculty and thus have responsibly for their actions. Though these Quranic verses and Islamic narrations are not explicit, they can be a probable evidence for the animal afterlife. Finally, two points must be noted: first, though there are several arguments in favor of animal afterlife, there is no general agreement on it in the Islamic world. Second, the above arguments are not general, but they include merely those animals that have the faculty of sensation and have been inflicted by evils.

Le Noble Coran, le livre sacré des musulmans, est révélé en langue arabe, mais il comprend le message divin pour toute l’humanité; et pour apporter ce message aux hommes, il faut le traduire en différentes langues. On remarque plusieurs interprétations concernant la "la Résurrection" dans ce livre sacré, à cause de la complicité de sa structure et de son vocabulaire polysémique. Alors, il est nécessaire de connaître l’origine de ce terme Coranique pour trouver leur équivalent exact en français. Dans ce travail de recherche, en recourant à la méthode herméneutique concentrée sur les réflexions de l'Ayatollah Jafar Sobhani, nous tentons à dégager les difficultés et impasses de la traduction du terme "la Résurrection" à travers la traduction de la sourate " Al-Waqiah " faite par Jacques Berque. Pour arriver à ce but, nous allons suivre les 14 principes pour l’interprétation correcte du Coran selon Sobhani. Nous discutons sur la traduisibilité des expressions et des termes Coraniques et la transmission de la signification correcte de ces éléments en français. Les résultats montrent que dans la majorité des cas, Berque a bien transmis en français les termes exprimant «la Résurrection» et il semble qu'il ait essayé de transmettre le sens général des versets en français, mais n'a pas été en mesure de rendre les nuances sémantiques subtiles.