In my Opinion Muhammad ZAMAN Farangi Khawn (Translater) differed from Muhammad ZAMAN Farangi Saz (Painter), although they Lived in One time under Shah Sulyman Safavi. Niccolo Manucci, the Italian traveler in 17 th century, recounts meeting in Kashmir a persian called ZAMAN who had converted to Christianity and received a Mansabdari from Shah Jahan, who then sent him to Kashmir. This persian had taken the Christian name Paul – Paolo. He was sent by Shah Abbas II to Rome to study Christianity. He retured to Iran with Eurpean modes and Christianity in his soul, a situation so fraught with danger that he then fled to India. This Muhammad ZAMAN is Muhammad ZAMAN Farangi Khawn which difer from Muhammad ZAMAN Farangi Saz who court painter of Shah Sulyman Safavi. What we can say about Muhammad ZAMAN Farangi Khawn is that he was sent by Shah Abbas II to Rome to study and learn Latin and return to Iran for debate with missioners about religious matters. The debate formed an important part of religious matters in the court of Safavid, s shahs. But Muhammad ZAMAN Farangi Khawn fraught with danger, fled to India. He received protection from Shah Jahan, who then sent him to Kashmir. Muhammad ZAMAN in India translated the first chapter of De Christianna Expedicione A pud Sinas (the Christian Missions Dispatched to China) into persian under the title Chin namah. This book is one of the most important sources on the history of China and Iran. This work printed on the basis of Matteo Ricci, s notes on China in 1615 A.D. Matteo Ricci, the Italian priest, lived for thirty year in China. Muhammad ZAMAN in his introdution of Chin namah called himself Farangi Khawn (latin I translator) which translated this book in Jahan abad. What we can say about Muhammad ZAMAN Farangi Saz (painter) is that he was laurite painter of Shah Sulyman and lived in Isfahan. His father, s name was Haji Yusuf Qumi. Muhammad ZAMAN acquainted with European painting from large scale oil painting of contemporary European Monarchs and religious scences and Europeam printed books and single images on paper as prints. On the other hand, Muhammad ZAMAN served as apprentice to European painters who worked in Safavid court. Muhammad ZAMAN oeuvre is documented throughout the second half of the 17 th century by roughly 40 works. This works include drawings and paintings made after European models; a number of painted and varnished papier mache objects; Three studies of flowers; Ilustrations and miniatures added to two unfinished princely manuscripts, such as Khamsah Nizami Shahy and Shahnamah Shah Abbas; nearly half of the 30 miniatures in Khamsah, 1674 – 1678; and a series of six highly finished, eclectic paintings dated between 1676 and 1689. Some of his paintings are inscribed as having been done "in the pleasant twon of Ashraf" on the Caspian coast and three paintings carry a notation that they were made for the Royal Treasury. One of his painting, "the Desent of the Holy spirit" carries an inscription to the effect that it took fourteen Mounths to complete. This Article discussed the two Muhammad ZAMAN as two separate persons which altogether distinct from each other.

civil liability law ( tort law) in Iranian legal system has a three-pronged structure and is based on a variety of principles: A structure in the civil code with the title of ZAMAN qahri, a structure called "civil liability" in the civil liability Act and a structure entitled "causes of liability" in the Islamic Penal Code. In fact, the civil liability law system in Iran is eclectic from Islamic law (shariah), French law, and Germany and Switzerland law. An eclecticism that not only did not solve the problems of tort law, but also added to the problems and conflicts and made the civil liability law system inefficient and incapable of solving problems. The main reason is that in contract and tort law the Islamic legal system is based on the theory of ownership and the French and German legal system are based on the theory of obligations. The difference between these legal systems is fundamental and it does not seem possible to resolve the conflicts of legal provisions in systems that have different bases. Inevitably, Iranian legal system either has to accept the system of civil liability based on the theory of obligations or the system of ZAMAN qahri which accepted by Islamic jurisprudence based on theory of ownership. In this article, we consider first the distinction between these two systems of tort law and then the solutions to eliminate the challenges in Iranian law in this field.

One of the functions of Art, is to represent the material and spiritual realities of man’s life. This is different from art to history that the Artist, with its own selection and interpretation and reporting, provides the apparent irregularities of facts in a reasonable, limited, measured and disciplined design. The novel “Time captive” (Asir-e-ZAMAN), written by Ismail Fasih is among this category of works of art. Verily the objective reality was decomposed and spread among unlimited number of contrasting subjectivities. Realism means Today’s man in modern civilization. So Fasih using certain methods has written a realistic novel. Ideological attitude, according to the newspapers and historical figures, spoken language, detailed explanation of the events, creating types, Interpretation of the virulent happenings in society, the appearance of the life course and especially the characters’ death, a variety of characters with different behaviors, the appearance of the author's own character in the novel, the natural appearance of characters’ interactions with others, applying caricatured composition, delivering philosophical terms, defining man as an authorized creature, highlighting the emotional affairs, perfect background and the rhetoric figures are some of methods to verisimilitude in this novel. This study results to express that the novel is a work of art tending to social realism.

Introduction From the point of view of the Shia and Sunni jurists, the origin of ZAMAN of physician is whether consensual or compulsory. They all agree on ZAMAN of unwise, guilty, and unauthorized physician. But, there is a difference in the ZAMAN of the professional, authorized, and the mujtahid physician. According to the narration of Sokouni, the rule of waste, the rule of do not kill Muslim, and the consensus of the jurists, common Imamieh jurists consider the physician as the surety, while common Sunni jurists believe in no ZAMAN for physician based on the rule of necessity, the rule of authorize, the rule of decree, the rule of kindness, the rule of doing fard actions, and the risky nature of medicine. Also, by adhering to the rules of authorize, kindness, necessity, and acquittance, common Imamieh jurists agree with the Sunni jurists. The present study was conducted with the aim of evaluating the ZAMAN of physician in Imamieh Figh and quadruple religion. Conclusion By examining the reasons for both the views of ZAMAN and no ZAMAN, it can be said that in some cases, where a physician willingly deals with patient treatment or in emergency situations, for survival, there is no option but to lose some of the organs of the body, there should be no ZAMAN, but ultimately, because the human body and soul have a higher value than the property and the actual damages are not compensated by the payment of the blood money, the ZAMAN theory makes the physicians more cautious, and this theory is closer to the purposes of elaborating the teachings of Islam, one of which is survival, and on the other hand, they have made the acquittance decree to help physicians.

Alexander Aphrodisias lived in the second century AD and during the time of Galen. He has described most of Aristotle's books; In such a way that it can be claimed that he is considered the most faithful and accurate interpreter of Aristotle. His interpretations of Aristotle's works are accompanied by unparalleled accuracy. One of his distinctive features is to try to resolve possible contradictions and inconsistencies in the remaining works of Aristotle. The remaining treatises of his are mostly explanations of Aristotle's views on philosophical issues. The treatise he wrote about time is one of the treatises he wrote to explain and defend Aristotle's approach. In this treatise, Iskandar tries to explain his point of view while expressing some of the statements about time. Examining some of the topics in this treatise involves stating four things: 1) statements about time; 2) the interpretation of "number" in relation to time; 3) how the movement is normal compared to the truth of time; 4) About the quality of the existing connection in the real time. This treatise is based on three copies from the libraries of Tehran University, Theology Faculty of Tehran University and Sepehsalar School. Since the original version was not available, it has been tried to use the analogical method in correcting this treatise. he purpose of correcting this treatise is not only to explain some of the contents that Alexander briefly stated, but also to show its influence on the philosophers after her.

Sheikh Bahaee is one of the greatest scientists and literary men of the Islamic world. He has valuable writing and works in different fields. Sheikh Bahaee was a poet speaking Arabic and Persian very well. He also wrote poems in both languages. One of the most well-known poems of his the ode -Alfaoz walAman fe Madhe Sahebe ZAMAN- which consists of 63 verses dedicated to the praise of Amam mahde this article tries to investigate and criticize the above ode.

Maqamat of Badi Al-ZAMAN is the most valuble Arab old works, that it could pay attention rapidly literary men and even public people, because of Badi Al-ZAMAN be able to use with own rare creativity and intelligence for the first time alot story elements such as characte, event, plot, scene, dialogue, realty-view. Character and characterize is the basic story elements in Maqamat and communicative between another story elements, that in Maqamat like another short stories had Taken two direct and indirect ways. With regard to get result the aspect of Maqamat characteristics and amount skills success of Badi Al-ZAMAN who is help from group of people his contemporary, could have shown realty, until to make reder accept character, like what are know in Maqamat. These characters is not complex creatures that reader break up their relation with reality and not simply and unilateral that who was to predict all of act and behavior and their talk comfortable. Badi Al-ZAMAN to get so success said concrete example of actions, behavior and characteristics speed in different ranks in this work. Which after about 10 century, no one could be created such as “ Isa Ibn-e-Hosham” and hero such as “ Abo Alfath Eskandari. ”

Relatively small plutons in ZAMAN-e Dagh located at the west of Razan, at Sanandaj-Sirjan zone, have olivine gabbro to quartz monzonite petrography components which are injected into sedimentary and pyrocalstic rocks of the Qom formation. Existence frequency of porphyric, intergranular and ophytic textures and non-existence of a visible metamorphic halo represents epizonal emplacement of these plutons.Geochemical properties such as be calcalkaline-tholeiite and also be meta-aluminous of these rocks and field evidences like observing any enclave or any microscopic features in relation with existence of magma contamination or assimilation by surrounding and wall rocks problem, all indicating crystal fractionation feature in magmas which originated from mantle.

In the fourth century AH, Badi al-ZAMAN Hamadani, introduced Maqameh, an innovative literary technique. The form was hailed by many scholars of his time, and in the years that followed, many began to imitate his style. Hariri is among those who imitated him, but his close imitations bear striking resemblances to those of his master. This article is a comparative study of the maqamehs of these two writers.

Shiite spirituality has a high place in Henry Carbone's thought. The facet of this exaltation is that Carbone believes that in Shiism, the connection with divinity and the holy world is preserved and stable through the living imam. It is for this reason that the teaching of Mahdism has a special carbon in its thought, and Carbon considers the acceptance of Shia spirituality incomplete without accepting the thought of Mahdism. For Imam, he is the highest rank of the twelve, which is the guardianship over the interpretation and transformation of the innermost of divine religions. While acknowledging the material and cosmic existence of Imam ZAMAN, Henry Carbone is more interested in the personal existence and example of Imam ZAMAN. And he does not insist on the emergence event as a phenomenon that will happen one day outside the world, and considers it dependent on the mind and conscience of the believer. In the position of Karbon, the absent imam in Aswah and as a personal leader guides man to the imam of time present within each person. It is the sign of the openness of this world to the world. In this research, Henry Carbone's view on the existence of the 12th Imam and how to be a leader during the time of absence and how to appear was analyzed in detail.