• List of Articles عرف

      • Open Access Article

        1 - Hermeneutic Criticism of Asiye Position (PBUH) in Mystical Texts: From 4th to the End of 7th Century
        حمیرا  زمردی فاطمه  حکیما
        Knowing religious heroes focusing on Hermeneutic and Decoding is a specific way to understanding truth and knowing existential levels. This method was used in mystical texts to approach author’s intention and uncovering hidden layers of texts. The study reviewed existen More
        Knowing religious heroes focusing on Hermeneutic and Decoding is a specific way to understanding truth and knowing existential levels. This method was used in mystical texts to approach author’s intention and uncovering hidden layers of texts. The study reviewed existential levels and grades of Asiye, wife of Pharaoh, based on quotations of mystics from 4th century to the end of 7th century. Based on current documents, Asiye is a perfect woman determined a sample for all pious men and women by God. Mystics like Meybodi, Ein-al Qozat, Ibn Arabi and Molana assigned sublime levels like Utad, Abdal, Divine Favored Slave, Guardian, and God-Selected based on the gloss of Quran verses and hadiths, and considered her as one of Allah’s Caliph on Earth. She plots the necessary basis for Moses (PBUH) prophecy. Asiye’s (PBUH) prayer during her martyrdom was subject to mystical interpretations and showed her “Fana” (finitude) and Endiyat (Being in God’s presence). Manuscript profile
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        2 - Introducing and Reviewing Thoughts of Muezzin Khorasani, Mystic and Poet of 11th Hegira
        تکتم  بهرامی Alireza Fouladi
        "Muhammad Ali Khorasani" with a nickname and pseudonym called "muezzin" is one of the 11th Hegira mystic and is one the Aqtab-e Zahabiye who has legated a Divan of nearly 3700 verses. The sage Khorasani was born in Säbzĕvär and joined to Zahabiye sect in his youth and a More
        "Muhammad Ali Khorasani" with a nickname and pseudonym called "muezzin" is one of the 11th Hegira mystic and is one the Aqtab-e Zahabiye who has legated a Divan of nearly 3700 verses. The sage Khorasani was born in Säbzĕvär and joined to Zahabiye sect in his youth and after Sheikh Hatam Zaravandi, leader of the sect on that time, was assigned to this position. Khorasani muezzin like many mystic-poets applied his mystical thoughts in poetry arena. Though he lived in 11th Hegira, his poems can be regarded as the continuation of Iraqi Mystical style poem. His poems are simple, fluent and adsorbent. There are lots of words about true love in his poems, and Sufi thoughts have deep reflection in its core and surface. His divan was not corrected and published, but the author has corrected it based on its 4 versions as his MA thesis and has used many of wise guidance of thoughtful master, Dr. Alireza Fuladi. It is tried in this essay to introduce this poet and provide an outline of his thoughts which are clearly and brilliantly obvious in his poems for readers, so that they can have at least a brief familiarity with this poet of Ahl-e Beit of Prophet and his thoughts. Manuscript profile
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        3 - The Analysis of "Where is Khezr?" by Taghi Poornamdariyan based on an Intertextual Approach
        همایون  جمشیدیان
        In this essay, "Where is Khezr?" composed by Dr. Taqi Pournamdarian, is analyzed based on an intertextual approach. The purpose of this research is to illuminate the relation of pictures in this poem with classic poem, showing the relation of components of mystical, epi More
        In this essay, "Where is Khezr?" composed by Dr. Taqi Pournamdarian, is analyzed based on an intertextual approach. The purpose of this research is to illuminate the relation of pictures in this poem with classic poem, showing the relation of components of mystical, epic, lyric genres and the type of their combination in the creation of contemporary romantic poem. The word "Khezr" has mystical and epic implications. According to the feature of Khezr who is the helper of the lost, it is expected that the narrator of "Where is Khezr?" be confused and wandering in spiritual journey abstinence domains. Such implications can be observed in words and terms like "darkness", "alkahest" (i.e. water of life), "the desert of night". On the other hand, based on the content of poem, there would rise this question that how are elements of poem and its different semantic implications interrelated to each other? The results of the current research shows that this poem is lyric and it describes an earthly beloved, but there are symbols of other genres. The narrator of the poet passes difficult stages like an epic hero to reach their target, for example s/he passes darkness land. Fourfold sections of the poem associates four seasons. These seasons are periodical like epic time and do not have linear circuit. Separation and tinker would occur simultaneously with passing of different seasons. This poem is the product of conflux and different genre association which is emerged from the unconscious of the poet who had lived in the ecology of cultural worlds. In this article the intertextual analysis of poem was applied and components of different genres were compared and analyzed and their ratio in producing a coherent and structured text was also reviewed. Manuscript profile
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        4 - The Status of Plate and Pen in Mystical Ontology of Ibn-e Arabi and Attar of Neyshabur
        Mehdi Zamani
        In mystical Ontology of Ibn-e Arabi “Supreme Pen” equals “First intellect”, “global Soul” and “Muhammadian Truth” which have main roles in composition and formulation of the Book of Creation, but making the pen demands ability which is reflected in form of “guarded plat More
        In mystical Ontology of Ibn-e Arabi “Supreme Pen” equals “First intellect”, “global Soul” and “Muhammadian Truth” which have main roles in composition and formulation of the Book of Creation, but making the pen demands ability which is reflected in form of “guarded plate” or “general self”. Ibn-e Arabi attempted to clarify the role of plate and pen in revelation of divine Science and Will via allegory. Along this way, he interprets the Quranic verses based on intuition and mystical doctrine, but in addition to this, he adjusts them with the philosophical principles and old physics; an action which is done by some of Muslim scientists in specification of Grace Theory. Attar of Neyshabur, in the climax of explicating his Ontology in “Mosibat-Name (Tragedy-Letter)”, introduces Plate and Pen respectively as the symbol of Features of knowledge and power of “spirit” and considers the light of Mostafa (the Prophet) or the truth of Perfect Human as the genuine “spirit”. In his descriptions and allegories about the Plate and Pen, he also mentions to the intellectual principles of philosophy and doctrines of old astronomy or the Nine (Skies) Theory. Explaining the doctrines and expressing the similarities and differences of these two famous Muslim mystics are among the results of this study. Manuscript profile
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        5 - Picture and Character of Prophet Muhammad (pbuh) the Greatest in Persian Mystical Prose
        عفت  نادری‌نژاد mostafa gorji
        One of the main themes in the literary works of the world, particularly mystical and ethical texts, is to put the prophet’s states in writing, as the results of his experience and mystical intuition. In fact, mysticism as an artistic approach towards religion leads to e More
        One of the main themes in the literary works of the world, particularly mystical and ethical texts, is to put the prophet’s states in writing, as the results of his experience and mystical intuition. In fact, mysticism as an artistic approach towards religion leads to esthetic and artistic discussions about religious issues such as prophecy. Meanwhile, mystic Persian prose texts, which are more profound than the related poetry and more focused on the prophecy of Mohammad (Pbuh) as well as his states and statements, have the possibility to may proceed on the matter of the prophecy, specifically the last prophet’s message from different views and aspects due to the cultural and linguistic reasons. The Gnostics tried to match, on the one hand, a range of themes with holy book and prophetic tradition in a subtle way. Through referring to them, on the other hand, they aimed to achieve some credits for their speech and accounts. This paper is intending to investigate about the position, situation and state of the last prophet in the fifteen most important gnostic prose texts from the early days up to the 8th century as well as studying on the similarities and differences of Mohammad’s tradition, his speech and behavior comparatively and historically due to lack of enough comprehensive related sources. Manuscript profile
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        6 - The Function of Tulip from Dictionary Sense to Symbolic Meaning
        محرم  رضایتی‌‌کيشه‌‌خاله فیروز  فاضلی اسماعیل  نقدی
        Symbol is a sign not only refers to its sense but also to some contents beyond its literal meaning. To be more exact about the symbols, they are cited into the dictionaries by their literal sense, not by their innovative content in the aesthetic domain of poetry. This More
        Symbol is a sign not only refers to its sense but also to some contents beyond its literal meaning. To be more exact about the symbols, they are cited into the dictionaries by their literal sense, not by their innovative content in the aesthetic domain of poetry. This paper aims to explain the contrast between the sense of the symbols in the dictionaries and their novel meaning in the poetry of different period of time in terms of the various styles. In this research, a short introduction about the symbols as well as a literature review about the herbal symbols in the both eastern and western cultures is going to be rendered from philosophical, psychological and mythologist point of views. Then, the significance of the symbolic meaning and function of the words is discussed, while the meaning of tulip and its metaphoric extension is determined to be mentioned based on Manouchehri, Saadi, Saib and Sepehri’s poetry due to their being representatives for different poetic styles, such as Khorasani, Iraqi, Indian and modern poetry. The purpose of this investigation is to illustrate the semantic evolution of a word from its bounded sense to its extended and symbolic function. What is more, it aims to be evidence for the literary and artistic capacities and possibilities which leads to the creation and extension of the word’s meaning. Manuscript profile
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        7 - A Study of the Status of Shams-i-Tabrizi's Qur’anic Gnostic Interpretations
        محمّد  خدادادي مهدی  ملک‌ثابت يدالله  جلالي پندري
        Undoubtedly, one of the greatest theosophists in the arena of Islamic theosophy is Shams al –Din Muhammad, known as "Shams Tabrizi" the well-known Sufi mystic of the seventh century AH. Who caused a great spiritual change in Jalaluddin Mawlavi. His views on variety of More
        Undoubtedly, one of the greatest theosophists in the arena of Islamic theosophy is Shams al –Din Muhammad, known as "Shams Tabrizi" the well-known Sufi mystic of the seventh century AH. Who caused a great spiritual change in Jalaluddin Mawlavi. His views on variety of mystical topics available in the only text ascribed to him, "Maqalaat-e Shams" compiled by others, are highly remarkable. He has innovative, unique views on Qur’an hermeneutics and interpretation that have not been discussed yet. Interpreting Qur’an, he reveals new layers of its which astonishes every learned researcher of Islamic mysticism. In this research we first introduce Shams’s views on interpretation in general, and the necessity of considering them, then study his views on the Qur’an hermeneutics in particular, in a systematic way. He believes that the perfect man of his time is the manifest of the Qur’an. He believes that there is no end for the layers of the Qur’an, and it is superficial to claim it has seven or seventy layers. He knows the Prophet Mohammad as the first person to interpret the Qur’an. In a general classification, we can see that Shams has used four ways to interpret Quran: 1) to interpret a word as it is used for another word or concept, 2) to interpret a verse by adding a word 3) to interpret a verse through providing the certain reason for its firs revelation, and 4) to justify some terms and expressions. Manuscript profile
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        8 - Analysis and Critique of the mystical Usage of Expressions “Fath”, “Fotuh” and Fath-e-bab in f Persian Literature
        manzar soltani حسین  علیقلی‌زاده
        To better understand the Persian literature, knowing mystical expressions is necessary because the mysticism and mystical thought is the spirit of Persian literature. Expressions such as “Fath”, “Fotuh” and Fath-e-bab have been frequently used in different literary work More
        To better understand the Persian literature, knowing mystical expressions is necessary because the mysticism and mystical thought is the spirit of Persian literature. Expressions such as “Fath”, “Fotuh” and Fath-e-bab have been frequently used in different literary works. In this research, regarding their various meanings, looked up in literary texts, we will briefly follow the changes in the meanings and interpretations of the expressions “Fath”, “Fotuh” and Fath-e-bab” through distinguished mystical and literary works from the beginning to their growth and again their descend. In some works, “Fath”, “Fotuh” and Fath-e-bab have been used interchangeably, or one has been used for the others. The word “Fath” was originally taken from the Qur’an by mystics and literati and turned to a loaded remark. In fact, the various significances of these mystical expressions originated from the words of Qur’an as seeds which gradually became a fruitful tree of huge foliage in the works of Mowlana. Manuscript profile
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        9 - Analysis of Fictional Aspect of Mowlavi’s Quatrain
        یعقوب  زارع ندیکی
        To Use the element of fiction in small forms like quatrain is very difficult. However, among 2000 quatrains attributed to Mowlavi, 200 ones are of fictional form. It seems that the poet’s use of such a form was in line with his attempt to make complex mystical concepts More
        To Use the element of fiction in small forms like quatrain is very difficult. However, among 2000 quatrains attributed to Mowlavi, 200 ones are of fictional form. It seems that the poet’s use of such a form was in line with his attempt to make complex mystical concepts understood by his general audience. Analysis of fictional structure of the quatrains could help explore mysteries in these poems and tackle their difficulties. This may result in directing more attentions to those poems of Mowlavi that have already been less studied. The poet as an antagonist in the quatrains tries to give a linguistic form to the mystically indescribable scene of his meeting with the Beloved. Hence, the first person point of view is used in most quatrains. The quatrains are something between poems and traditional narrations. Their analysis seems difficult because of their surreal mood. The present research focuses on the elements of fiction, including point of view, plot, dialogue, setting, and character development. Manuscript profile
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        10 - The Theory of Consciousness and Eternity of Being in Mowlavi’s Gnostic Point of View
        حسين  نوين
        On the basis of an intuitive knowledge, as well as by reference to Koran verses and his sacred knowledge, Mowlavi regards all particles of the universe as conscious, living, and dynamic, linked in an innately coordinated manner with the Conscious Totality governing all More
        On the basis of an intuitive knowledge, as well as by reference to Koran verses and his sacred knowledge, Mowlavi regards all particles of the universe as conscious, living, and dynamic, linked in an innately coordinated manner with the Conscious Totality governing all the being. Within this system, such a connection would be completed when the elements of existence, including human beings, detach themselves from their material aspects and promote their spiritual dimensions. This is what is called the law of entropy and negentropy in physics. Mowlavi's mystic unity of existence confirms this doctrine. He, like Einstein, believes in two kinds of lights, sense and regent; he considers the human death as a process of changing the light of sense into the regent light, and into eternity. All phenomena are moving toward the wisdom governing the existence in a predetermined total coordination with universe of existence. Human beings’ connection with the Totality governing the universe, and reaching eternal illumination is possible in the light of intuition attained through invocation, meditation and purification of the soul. Manuscript profile
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        11 - “Journey” in Gnostic Prose Texts
        هوشنگ  محمدي افشار
        Islamic Gnostics/ Sufism mainly originates from the Quran and the apostolic custom; and is based on piety and pure devotion, with the flavor of love. “Journeying” is one of the issues and traditions which in two levels of external and internal (spiritual) has been of g More
        Islamic Gnostics/ Sufism mainly originates from the Quran and the apostolic custom; and is based on piety and pure devotion, with the flavor of love. “Journeying” is one of the issues and traditions which in two levels of external and internal (spiritual) has been of great importance and controversy for the Sufi elders and researchers. The present article studies the external journey during a long period of time, from the early stages of the development of Gnostics and Sufism up to the end of the 8th (Islamic) century. Types of journey, its motivations, advantages, goals and objectives, and requirements are studied according to the different views of the Sufis and other great figures of each period. The research was done by a descriptive-analytic method. In addition to reliance on the holy Quran and sacred sayings, we have also made references to the theoretical works on Sufism, and the biographies of the Sufi elders from the 5th to the 8th centuries. Manuscript profile
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        12 - Epistemological and Psychological Functions of Hafez's Poetry in Contemporary Human's Life
        جليل  مسعودي‌فرد
        Contemporary human being is exposed to the Globalization Phenomenon and to both its opportunities and threats. Western civilization has yielded human rights, democracy, development on one hand, and anxiety, depression and emptiness on the other hand. Living a meaningf More
        Contemporary human being is exposed to the Globalization Phenomenon and to both its opportunities and threats. Western civilization has yielded human rights, democracy, development on one hand, and anxiety, depression and emptiness on the other hand. Living a meaningful and satisfying life is a basic need from which man has already been separated. Can Persian culture and literature serve as a response to this need? Reviewing Hafez' poetry, the present article is to seek some solutions for epistemological and psychological problems of contemporary human. Hafiz' poetry is like a stream in which the modern life can purify itself. It is like a garden in which man can gain tranquility and joy. In the light of Hafez' poetry one can practice living a meaningful life. Relying on God and His grace, and treating the world as a beauty, Hafez gives meaning to the man's life. His poems, full of social and psychological messages, teach the man tranquility, friendship, tolerance, giving up hypocrisy, how to get rid of depression and disappointment. Manuscript profile
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        13 - Analysis of “Seir-ol-Ebad Elal-Ma’ad” by Sannayi
        معصومه  غیوری
        The poetic work entitled as the couplet poetry of “Seir-ol-Ebad Elal-Ma’ad” is an interesting work in the field of Islamic mysticism and a story on spirit’s journey to a supernatural world. Although this poetic work is affected by Prophet Mohammad’s Ascent and the previ More
        The poetic work entitled as the couplet poetry of “Seir-ol-Ebad Elal-Ma’ad” is an interesting work in the field of Islamic mysticism and a story on spirit’s journey to a supernatural world. Although this poetic work is affected by Prophet Mohammad’s Ascent and the previous ascents, it manifests the most pure spiritual and mental maturity of the poet in an elegant and lofty manner. Seir-ol-Ebad Elal-Ma’ad is a journey within self, and the mysterious human spirit; enjoying a high number of symbolic images originated in the general and great treasury of mankind’s knowledge and passion since the creation of universe. Seir-ol-Ebad Elal-Ma’ad is the story of spirit’s journey, the ascent, resurrection and birth in the creation, all in a comprehensive spiritual atmosphere. This article presents an analysis of this work from mystical, mythical and psychological points of view in the following four sections: 1. Desire to return to the beginning (analysis through mythology and mysticism) 2. Individuality and the evolution of mental characteristic (analysis of Seir-ol-Ebad within the domain of psychology) 3. The rite of heroic path or the opening ceremony ( analysis of the work in the domain of rites and mythological ceremonies) 4. Resurrection and progression cycle ( analysis of the last part of Sanayi’s journey in giving meaning to the materialistic life Manuscript profile
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        14 - A Reflection on the Application of “Positive Theology and Negative Theology” in Persian literary and Mystical Texts
        سيده مريم  ابوالقاسمي
        “Positive theology and negative theology” are common mystical expressions literature, interpretation. These two expressions are categorized as “collocations” in the semiotics of mystical expressions. After Ibn-Arabi, these two terms became more common. Once he offered h More
        “Positive theology and negative theology” are common mystical expressions literature, interpretation. These two expressions are categorized as “collocations” in the semiotics of mystical expressions. After Ibn-Arabi, these two terms became more common. Once he offered his theory, belief in “Positive theology and negative theology” found a new path; and later on several mystics and scholars were influenced by his theory and thought. This essay intends to survey the historical record of the function of these two expressions in the Persian poetry, literature and other texts. Stating the value and significance of these two expressions as a controversial topic in different eras, survey of the conceptual transformation and functional domain of these two words are the other goals pursued through this article. Manuscript profile
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        15 - Study of Rumi and Rumi-Researchers in English Speaking Countries
        Ahmad تميم‌داري
        The subject of this paper relates to comparative literature and the impact the literary figures, thinkers and illustrators have taken from Persian literary works; especially Rumi’s most significant and prominent works. The method of research in this essay is referentia More
        The subject of this paper relates to comparative literature and the impact the literary figures, thinkers and illustrators have taken from Persian literary works; especially Rumi’s most significant and prominent works. The method of research in this essay is referential and inductive. We have made an attempt to become familiar with the great American and English men of letters; ones who have compiled important works through either translation or adaptation and made a serious effort to introduce the Persian literature, especially Rumi’s poetry in the English speaking countries. Since the eighteenth century, and following movements such as studying Iran, Islam, and the East, Persian literature was noticed and therefore some of the literary men, scientists, and illustrators begun translating and adapting the Persian literary works. It was in the same century that the study of Rumi’s works became significant. The English and American Transcendentalists both idealized the school of Transcendentalism through studying and having researches on Rumi’s works. It was about late nineteenth century, in 1870, that Mankar Daniel Canoy published The Sacred Anthology of Oriental Texts. Some of Rumi’s stories stated the ideals of social moral and behavioral issues. William R. Alger, one of Emerson’s friends, published The First American Anthology of Oriental Literature. Edward J. Brown translated the prose introduction of The First Volume of Massnavi into English. The climax of studies on Rumi’s works was done by Reynold Elaine Nicholson; who published eight books for the interpretation and paraphrase of Massnavi and actually devoted fifteen years of his life to this issue. Arthur J. Arbery is counted as one of the great thinkers in the field of Rumi studies. James J.Koan, an art teacher, rewrote fifty of the selected poems from Nicholson’s Poetry- taken from Shams Tabrizi’s Book of Poetry- in a modern poetic structure. And finally Andrew Harroy created some works as memorials of Rumi’s works. Manuscript profile
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        16 - Mystical Contents on Saeb’s Sonnets
        حسين  فقيهي حسن  شاهی‌پور
        Saeb Tabrizi was a talented literary man who earned fame in his own time in India, Iran and mid-Asia. As a matter of fact, once Saeb created new methods in poetry, and simultaneously discussed precise moral, social, mystical and thoughtful points, he gained such honor a More
        Saeb Tabrizi was a talented literary man who earned fame in his own time in India, Iran and mid-Asia. As a matter of fact, once Saeb created new methods in poetry, and simultaneously discussed precise moral, social, mystical and thoughtful points, he gained such honor and position. These features granted a particular grandeur and magnificence to his poetry; especially his sonnets. Saeb’s poetic style goes back to the methods used by the poets of the Safavi era; possessing rich, subtle and specific themes, thoughts and also rare visions and imaginations; specifically true in the case of his parables or equivalents. Many of the scholars and researchers have merely considered the subtle literary themes, in addition to the imaginative and abstract words in the survey and study of Saeb’s sonnets. Yet they have constantly neglected one point; his poetic verses enjoy pure and prominent mystical and Gnostic expressions. Actually Saeb has never been considered as a mystical poet faithful to Gnostic and mystical thoughts in the Safavi era. The writer of this paper intends to prove that Saeb’s poetry not only enjoys literary, social, thoughtful, and moral aspects, but also bears grand mystical themes. Saeb is actually a very modest poet whose sonnets are a manifestation of Gnostic thoughts and attitudes. Anyhow, no one regarded him as a mystical poet and he was always introduced as a poet following the Indian School innovating creative methods and offering rare and witty contents. Saeb himself never regarded himself mystical either. Manuscript profile
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        17 - Examples of Prophetical Epigrams in Literary Texts
        غلامحسين  غلامحسين‌زاده
        This research intends to respond to this question; due to the fact that Quran says; "it was spoken to him", "he does not speak of lust and likes", and " you have an excellent morales", would Prophet Mohammad speak of epigrams and funny words? If so, then what category More
        This research intends to respond to this question; due to the fact that Quran says; "it was spoken to him", "he does not speak of lust and likes", and " you have an excellent morales", would Prophet Mohammad speak of epigrams and funny words? If so, then what category would Prophet's epigrams would fit in? What elements were mostly used in them? Has the Prophet considered any limitations for such epigrams? This research shows that at that time, Prophet Mohammad did mean to speak funny and witty words. However, he never violated moralities. The prophets' witty words are categorized in two groups; first are the wise witty words with a advice; and the second groups are the general witty words that are less complicated. The general witty words are two kinds; the witty words of "situation" and "phrasal" ones. The phrasal ones include linguistic rhetorical ones such as puns and ambiguities, brevity, creating wonders in the language and behavior, paradox and antithesis. Also part of these witty words is instructional. The prophetical witty words are mostly linguistic and phrasal ones, symbols, and emblems, intending to humiliate and insult others, and rarely seen in them. Nevertheless, since at times, the term "witty words" is used in the domain of offence, insult and humiliation or even the social matters, and the prophet's lofty character is superior to any of this, no one has ever categorized the dear Prophet's words at all. The writer of this research has called all the Prophet's witty linguistic points, comments and words "witty" to be polite within the religious borders without any exception. Keywords: Persian Literary Texts, Verbal Witty words, Prophet Mohammad. Miracles of Prophet Mohammad in Persian Poetry Ahmad Goli* As Rumi says, the irrationality or even the ultra-mind nature of the Prophet's learning and discourses, have made the miracles a necessity. At each period, these miracles have coordinated with the rate of people's understanding; depending on the invitation the prophet has made. The Holy Quran is the major miracle of Prophet Mohammad; and it asked the pagans and enemies to compete with it; the Islamic term for this is "Tahaddi". Of course, Quran had already predicted and even emphasized on the failure and definite inability of these dissenters. What is more, due to special events and occasions, other miracles occurred through the prophet; or even occurred for his dear sake. The books that discussed the prophet's manners and his words and sayings (Hadiss), reflected all this. And as a result they were also revealed in the Persian texts. This paper intends to analyze and express these issues within the four major areas. Manuscript profile
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        18 - The Influence of the Fifth Century Social and Political Evolutions on Abu-Saeed Abol-kheir's Behavior and Speech
        طاهره  خوشحال عبدالناصر  نظرياني
        At the beginning of the fifth century, Khorasan suffered from insecurity, poverty and disorder as it was the major center of the political revolutions. Also the instability of the kings and princes led to the oppression of peoples' rights and the promotion of hypocrisy More
        At the beginning of the fifth century, Khorasan suffered from insecurity, poverty and disorder as it was the major center of the political revolutions. Also the instability of the kings and princes led to the oppression of peoples' rights and the promotion of hypocrisy and flattery as a culture. In this situation most of the scientists and the official learned men were either pawns in the hands of the authority and the political authorities, or chose to isolate themselves and seal their lips in mere silence and surrender. But Abu-Saeed Abol-Kheir, a social mystic, reacted properly against pretension and seduction by relying on a humorous and affectionate behavior and speech. At the same time he was quite aware of what others thought; counted as a clue for the guidance of people and simultaneously supporting the oppressed and devastated ones. This article intends to show the relation and accordance between the events and incidents of those days and Abu-Saeed's reactions and behaviors. In this relation we have also tried to reveal the extent he was influenced by the social and political events and issues of the time as well. Manuscript profile
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        19 - In search of Seven kingdom of Attar in the Houses of God
        ايمان  زكريايي كرماني
        Mysticism has had a great impact on the Iranian art. In order to reach the most paramount stage in suffism, there are several stages to go through. Each of these stages are defined by different mystics differently. Suffism has even penetrated into industries and art, an More
        Mysticism has had a great impact on the Iranian art. In order to reach the most paramount stage in suffism, there are several stages to go through. Each of these stages are defined by different mystics differently. Suffism has even penetrated into industries and art, and this way it was manifested in architecture of mosques. The structure of mosques can be taken as one of the manifestations of mysticism. Manuscript profile
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        20 - A Study on the Poetry-Oriented Prose Style in Abhar-ul Asheghein
        سعید  بزرگ بیگدلی
        Roozbahan Baghli Shirazi is one of the most prominent mystics of 6th century. Abhar-ul Asheghein is one of his highly valued persian works, which is notable not only for its significance in the realm of mysticism, but also due to its rich prose. The present paper is aim More
        Roozbahan Baghli Shirazi is one of the most prominent mystics of 6th century. Abhar-ul Asheghein is one of his highly valued persian works, which is notable not only for its significance in the realm of mysticism, but also due to its rich prose. The present paper is aimed at dealing with the style of prose used in Abhar-ul Asheghein from the view point of music and order, as well as language of expression, and imagination, which are the three most significant elements of the poetic expression. The paper also introduces its readership to some forms of artistic expression created by the poets. Based on the findings of the present paper, various manifestations of imagination, rhymes, deep affection, are all reflected by the mystic experiences of the autho; moreover, the magnificent language employed by the author, as well as ambiguities deriving from this kind of language, are among the elements of defamiliarization which turn Abhar-ul Asheghin into a poetic prose; and this feature distinguishes it from all other mystic types of prose ever existed. Employing these elements, Roozbehan enhances the usual norms of the standard language, so as to express certain aspects of his spiritual experiences, which are not compatible with the logical norms, nor can they be expressed. Moreover, Roozbehan appears to have always been in search of beauty of the Persian prose, in his mind and soul. Manuscript profile
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        21 - Analyzing Story Elements of Shams Tabrizi's Maghalat
        Ahmad razi مهديه  فيض
        One of the ways to learn about the works of art in the past, is to investigate the stories used in them. Preaching – the mystic book of Maghalat by Shams Tabrizi is among the works in which ethical and mystic advices are explained in the form of stories. This paper is t More
        One of the ways to learn about the works of art in the past, is to investigate the stories used in them. Preaching – the mystic book of Maghalat by Shams Tabrizi is among the works in which ethical and mystic advices are explained in the form of stories. This paper is the result of a crash study conducted through analytic-descriptive method, the rules used in Shams Tabrizi's work which he used intentionally or unintentionally and also it indicates to what extend it has been saved in the contemporary literature. That is why we have put the stories of Revayat, Zavieye Did, Goft-o-Goo, Shakhsiat, Lahn, Daronmayeh and Sahneh in studying SAhams Tabrizi's Story on sharp focus. Manuscript profile
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        22 - Sohrab Sepehri and Critics
        غلامرضا  پيروز فاطمه‌زهرا  صادقي
        This study is an attempt to deal with the critics, made in form of speeches and papers, on the life, thoughts and works left by Sohrab Sepehri (1928-1978), the Iranian poet and painter. The study tries to examine and analyze the critical method and literature critics va More
        This study is an attempt to deal with the critics, made in form of speeches and papers, on the life, thoughts and works left by Sohrab Sepehri (1928-1978), the Iranian poet and painter. The study tries to examine and analyze the critical method and literature critics value clear making, critics health, failure and success of the criticisms made by critics on Sepehri, contents of the works by Sepehri, treatment with Sepehri’s works and the likes as of the first time made till 1997 in Farsi literature publications. In the contemporary Farsi poetry extensive speaking has been made on Sohrab Sepehri after Nima Yushij. These parses and blames have continued from the time of the poet life till now. Most of the critics have been made on the links between Sepehri’s poem and painting, hit attention on the East Philosophy and Gnosticism, naturalism, simple style and sincerity of the poems, non dealing with politics-social issues, abstract concepts, language and style of expression. Among the critics, those dealt with Sepehri’s poems and arts on scientific-research viewpoints are handful. Moreover, some viewpoints are imitation and calques from the others’ works. The writers of the present article maintain that the criticisms made by the critics should be criticized aimed at evaluating their correctness. Manuscript profile
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        23 - Four Birds of Prophet Ibraham in Interpretative and Gnostic Texts
        faride davoudi moghadam
        Interpreters and gnosticists said much about implications of Ayeh 260, soureh Baghareh, Accordingly, God indicates to prophet of Ibraham raising from the dead, through killing and raising from the dead of four birds. From this story which apply to prove physical resurre More
        Interpreters and gnosticists said much about implications of Ayeh 260, soureh Baghareh, Accordingly, God indicates to prophet of Ibraham raising from the dead, through killing and raising from the dead of four birds. From this story which apply to prove physical resurrection and raise from the dead, gnosticists interpret spiritually and some times give it a completely symbolic and allegory. Like these understandings can be seen in non mystic interpretive texts. In this research, this story extracted from various interpretive and mystic texts and their similarities and difference and different view points (gnostic and non gnostic interpreters) analyzed. According to this research, some Quran’s interpreter affected by prose text of sufia. Also, this project indicates mystics’ interpreter and poems ability, creativity and attempts in the way of fostering (nurturing) different meanings inspired by common Quran stories and adding excellent notes and beautiful accounts to these stories and signe. Manuscript profile
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        24 - Prophet Mohammad in the Paraphrasing Attitude of Shams-Eddin Mohammad Tabrizi
        mostafa gorji
        Most of the Persian literary texts, speak about the prophets and their stories, and the mystical texts have focused on this issue seriously. In Shams's “Maqalat”, due to his paraphrasing mind-structure, the events mentioned in the history of the prophets' lives is parap More
        Most of the Persian literary texts, speak about the prophets and their stories, and the mystical texts have focused on this issue seriously. In Shams's “Maqalat”, due to his paraphrasing mind-structure, the events mentioned in the history of the prophets' lives is paraphrased and at the same time, their sayings are interpreted according to the author's beliefs and ideology. These Maqalat were written either on the basis of reasoning and solid proofs, and also for elaborating the author's attitude, or for blessing, rejoice, as flashes of mind or for introducing a perfect human in all aspects. In this regard, Prophet Mohammad is the high and superior example of such a human. This article discusses the Prophet's features from this perspective within Sham's Maqalat. It then shows the paradoxical points in Sham's works. The important point is that in this work, Shams has had in mind the most general topics in the domain of prophetical manners to even answers for some of the taboo questions; which are at times innovative and new. For example, there is even a comparison made between the author himself with Prophet Mohammad or other prophets and at times, he disagrees with them. The implicit comparison of Rumi with the Prophet of Islam is another one of the issues mentioned. The other matters discussed include; major features of Prophet Mohammad, Mohammad's obvious sciences, the value of the voiceless Quran versus the speaking Quran, the magnificence of the Quran for the sake of Mohammad and not for the sake of God, God's special guest, the beloved Mohammad in the cloth of the lover, Mohammad's spiritual light, Prophet Mohammad as the great starter of life in the universe, other people as wandering birds, God's need for Prophet Mohammad, the inherent knowledge imparted by God (known as "Elme-Ladonni") etc. The article surveys and interprets all the mentioned issues. Manuscript profile
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        25 - A Study on new Epistemology Mysticism
        حسن  شاهی‌پور
        This essay deals with the new epistemology theories in three sections titled “mysticism and science”, “mysticism and logic” and “mysticism and religion. In the mysticism and science sectoin, the issue discuseed is that new epistemology on mysticism well as the new relig More
        This essay deals with the new epistemology theories in three sections titled “mysticism and science”, “mysticism and logic” and “mysticism and religion. In the mysticism and science sectoin, the issue discuseed is that new epistemology on mysticism well as the new religion epistemology is developed through new science epistemology. Some theses with content based classification are studied in this section, the theses upon the objectivity concept as the discussion principle provides a threatening perception or near wideninig conception or far widening conception. The mystic and logic section studies some other theses upon the relation between these two phenomenons in order to study the conceptual and non-conceptual aspects of mysticism. This section ends with putting forward the logic, non-logic and ultra logic dimensions of the experience. In this section, the relations between religion and mysticism and also two conceptions from religion, namely the religion and empirical tradition, is put between the two theses for accepting and rejecting the tie between them along with third theses, mystic experience being ultra religion, reveals the scattering of the thesis in this regard. Totally, three types of thesis can be identified about the mysticism, science and logic and religion. The theses which believe in mystic being non-logic and non-religious. The proving theses which believe in being logic and religious of this type of experience and the clashing theses which regard it as ultra science, ultra logic and ultra religion. Undoubtedly, the third groups of theses reached by epistemology in the last stage of development are in line with mystic experience more. Manuscript profile
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        26 - THE BEGINNING OF PERSIAN MYSTICAL POEM
        Alireza Fouladi
        This article is surveying two theories about persian mystical poem. One is the evolutionist theory, that believes, emergence of this kind of poem is the result of the evolution of Ascetic poem and the other, is the cohersivist theory which believes that there is coheren More
        This article is surveying two theories about persian mystical poem. One is the evolutionist theory, that believes, emergence of this kind of poem is the result of the evolution of Ascetic poem and the other, is the cohersivist theory which believes that there is coherent background for emerging mystical poem. Studying the backgrounds of persian mystical poem within non-mystical one, mystical Arabic and Persian prose, Arabic and Persian mystical poem made this writing as a field of expressing the theory of cohersivists. This discussion with introducing some of beginners of this type of peom will be ended. Manuscript profile
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        27 - NEGATING GOOD-NAME AND PRAISING BAD-NAME BY SUFFIS
        Reza Shajari
        Runing away of good-name and praising of bad-name and public disgrace, is one of the characteristics of libertine school and amatory mysticism which is emphasized in sayings of mystics, works of poets and behaviour of libertines. The cloth of famousness, is a troublefu More
        Runing away of good-name and praising of bad-name and public disgrace, is one of the characteristics of libertine school and amatory mysticism which is emphasized in sayings of mystics, works of poets and behaviour of libertines. The cloth of famousness, is a troublefull finding which splashes the dye of hypocrisy and sham on the stature of worship and devotion and covers the face of sincerity and honesty. Therefore, the fight with such a characteristics, always has been one of the mental disturbances of the real mystics and truth finders. They always have shown the various ways of breaking jar of name and shame, self-respect and dignity. Showing these ways and pointing to the cause and signs of these pests, in the form of tales, examples and poems have come in the works of mystics particularly Attar, Moulana and Abusaid-Abulkheir which will be discussed in this article. Manuscript profile
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        28 - THE ANALYSIS OF MYSTICAL EPIC AS A SPECIAL GENRE IN PERSIAN LITERATURE
        حسینعلی قبادی
        Epic and mystry, in spite of their apparent heterogenerous, "epic texts" and "mystical texts" have compatibility and harmony. The author blieves that the epic texts and mystical texts, at least in Persian language, both are the creature of imagination of literary men th More
        Epic and mystry, in spite of their apparent heterogenerous, "epic texts" and "mystical texts" have compatibility and harmony. The author blieves that the epic texts and mystical texts, at least in Persian language, both are the creature of imagination of literary men that by use of literary art and creativity they have been created. More than being thought and relate to reflection, epic and mystical texts relate to literary technique and is creature of art ability of literary men. Manuscript profile
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        29 - OPPOSITENESS OF KNOWLEDGE AND LIVING BASE ON A SHORT STORY OF MATHNAVI
        مهدي  محبّتی
        Mathnavi is one of the great Islamic and human knowledge, compiled by Mawlana Jaloloddin Mohammad Balkhi known as Romi, that has satisfied the soul of the loving people from the biginning and guides needy people step by step in order to represent mystical position and h More
        Mathnavi is one of the great Islamic and human knowledge, compiled by Mawlana Jaloloddin Mohammad Balkhi known as Romi, that has satisfied the soul of the loving people from the biginning and guides needy people step by step in order to represent mystical position and help them to past these stages. Mathnavi is also part of human knowledge and has quality of human knowledge such as social condition, historical situation and place and time limitations. In this research the author tried to consider these limitations through one of short stories. It is clear that when a social culture and political thoughts direct the society towards a special direction, no one can save himself from these changes. The social paraphrase of the Arab and philosopher story in Mathnavi shows the influence of history, society and especial condition of Islamic culture during 5th and 7th centuries on Moulana's thoughts. Manuscript profile
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        30 - A COMPARISON BETWEEN CONCEPTS OF WORDS IN THE TRADITIONAL AND MODERN ERA
        علي  حسين‌پور
        Beside the three form of epic (national epic, historical epic, religious epic) the fourth form of epic can be accepted that is "mystical epic". This kind of epic can be found in mystical composed after fifth century. In this kind of epic sufi or mystic like a hero fight More
        Beside the three form of epic (national epic, historical epic, religious epic) the fourth form of epic can be accepted that is "mystical epic". This kind of epic can be found in mystical composed after fifth century. In this kind of epic sufi or mystic like a hero fights against inner devils and in a bloodshed war gains uper hand over enemies. We can find this king of epic in mystical poems of Attar, Sanaee and especially in Mowlana's odds. This article attempts to consider the meaning and concept of mystical epic and the reflection of this kind of epic in Mowlan's odds "Shams Nameh" and study the Mowlan's mystical epic in three field; "the epic characteristic, the epic imaginary and epic statement". Manuscript profile
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        31 - Irony in Bayazid Bastami's Shathiyat
        الهام  روستایی‌راد مهين  پناهي
        Irony is a figure of speech which refers to the expression of the meaning by using a language which signifies the opposite. Irony is used to express a prominent meaning and to signify a special signified, and it results in highlighting a specific part of the discourse. More
        Irony is a figure of speech which refers to the expression of the meaning by using a language which signifies the opposite. Irony is used to express a prominent meaning and to signify a special signified, and it results in highlighting a specific part of the discourse. This figure of speech expresses the meaning implicitly through satire, metonymy, praising and blaming and contributes to the rhetoricity of the text. This research using a descriptive analytic approach aims at explaining the status of irony in Bayazid Bastami's Shathiyat. Bayazid Bastami has controversial Shathiyat rooted in mysticism and ascetisim accompanied by love. In this article, the concepts of irony, satire, and surrealism aspects are defined at first. Then, Shathiyat will be represented in their structural framework. By reflecting on the language in Shathiyat and their symmetries we can understand that wisdom or knowledge is related to surrealism too. Finally, surreal and paradoxical Shathiyat will be illustrated and explained within the principles of Sufism and mysticism. Manuscript profile
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        32 - Anvari′s Dual Approach to Mysticism and Sufism
        محمدحسین  کرمی ناهید  دهقانی
        In the whole Persian literature history, you cannot find many poets who contradict themselves as much as Anvari does. The most obvious example of this poet’s self-contradiction is noticeable in his dual approach to mysticism. The themes of Anvari′s poems in odes, Moghat More
        In the whole Persian literature history, you cannot find many poets who contradict themselves as much as Anvari does. The most obvious example of this poet’s self-contradiction is noticeable in his dual approach to mysticism. The themes of Anvari′s poems in odes, Moghattaat is different from that of Sonnets and quatrain (a poem consisting of four hemistiches, rube). The poet, who developed eulogy and satire in odes and Moghattaat, also developed a mystic appearance in sonnets and quatrain. Anvari’s numerous self-contraditions especially regarding mysticism have caused the readers of his poems not being able to make a certain and precise judgment about his character and his poems. In this article, using a descriptive-analytical approach, Anvari’s contradictory views on mysticism and the origin of this duality are investigated. It seems that, poetic period in Anvari’s time, more than any other factor, had an impact on the creation of these contradictions. Usually, in works in middle style or the style of transition period, such chaos is noticeable. These contradictions are found not only in Anvari’s poems, but also more and less in the poems of other 6th –century poets. Based on this, penetration of mystic themes in Anvari’s poems can not necessarily be considered as a proof of his tendency towards mysticism. Manuscript profile
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        33 - The concept of Towhid (monotheism) in Baha Walad’s Thoughts
         
        Kalam and mysticism are very important in Islamic sciences. Although they have different methodology and each introduces the religious topics in its own way, they share lots of subjects. Baha Walad, who is a sixth century mystic, is one of the mystics whose unique work, More
        Kalam and mysticism are very important in Islamic sciences. Although they have different methodology and each introduces the religious topics in its own way, they share lots of subjects. Baha Walad, who is a sixth century mystic, is one of the mystics whose unique work, “Maaref” represents the only clues that help to know his scientific and spiritual character, and in this work in addition to presenting mystic thoughts, he has mentioned some beleifs and Kalami thoughts. Baha Walad following mystical method has introduced Kalami topics as a mystic and an Ashʿari scholar, and he paid attention to find solutions for religious problems regarding some principles like monotheism, names and attributes of God, theological determinism and free will, possibility of visiting god, multiplicity of religions,… . Manuscript profile
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        34 - Common Discourses in Suhrawardi's Era and the Narrative Construction of "Moones Al Oshagh"
        gholamreza shamsi parsa yaghoobi janbesaraei
        Sheikh Eshragh mixed the thoughts of the wise men of the East and the West of the world and called it, “Eternal Essence” or Khamyreh Azali”. In one of his symbolic treatises; “Moounes Al Oshagh” or “Fi Haghighat Al Eshgh”; He has changed the names of the creatures from More
        Sheikh Eshragh mixed the thoughts of the wise men of the East and the West of the world and called it, “Eternal Essence” or Khamyreh Azali”. In one of his symbolic treatises; “Moounes Al Oshagh” or “Fi Haghighat Al Eshgh”; He has changed the names of the creatures from “the First Intellect” or “Aghl’ e Avval”, and mixed it with the names of the characters and the events in the romantic-mystical story of Joseph and Zoleikha. The researchers under the influence of Sheikh’s illuminationist viewpoint present a philosophical-mystical analysis of this narration without getting involved in the political and social aspects hidden in the deep structure of this work. Social and political events and generally the co-text and the context of situation reinforces the assumption of the existence of political and ideological thoughts in Sheikh's works, and in this story. Fairclough's critical discourse analysis approach is one of the most comprehensive methods to study the ideological attitudes of the texts. Analyzing this story by this method in three levels of description, interpretation, and explanation shows that Suhrawardi has described and criticized three common discourses in his era in this story, which are manifested in mystical texts under the terms "Shariat", "Tariqat" and "Haghighat". Through selecting characters, places, collocations, opposite words and metaphoric and symbolic aspects, he enriches the discourse of the second group as the dominant discourse. The discourse of the second group is a symbol of his own ideological discourse that has been emerged through the allegorical character of love and the historical figure of Zoleikha. Manuscript profile
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        35 - Theological Thoughts on Tawhid in Attar’s Masnavies
        Farideh  Mohseni Hanjani Ahmad Khatami
        Mystical literature has always been accompanied by secrets and mysteries; and understanding the concepts, interpretations, terms and themes mentioned in mystical poems and proses such as theological themes has never been easy since they are mixed with special symbols an More
        Mystical literature has always been accompanied by secrets and mysteries; and understanding the concepts, interpretations, terms and themes mentioned in mystical poems and proses such as theological themes has never been easy since they are mixed with special symbols and allegories. The elements of mystical literature, though not that complicated, bring up deep questions in mind, for which finding the answers requires true understanding of mystical, religious and theological insights of the authors. Attar is one of those mystic poets who has incorporated his beliefs and religious attitudes with a mystical virtue in all his works. Using a descriptive-analytical method, assuming that Attar’s mystical thoughts are incorporated with his theological thoughts, this paper tries to investigate the effects of different theological schools on the intellectual and mystic basis of monotheism (Tawhid) theme in Attar’s works with respect to his well-known four Masnavi books. The results show that the influence of theological issues on these works is too much that any account of Attar’s works without learning about his theological insights would be incomplete. However, it would be useless to insist on assigning him to one specific theological school. Manuscript profile
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        36 - Mind and Language in Abu Yaqub Sejestani’s Communication Theory
        Mohammad Farahmand Faramarz Jalalat  
        Muslim Mutakallimun can be considered pioneer linguists in the east due to their attention to language. Since they were focused on studying different aspects of the linguistic I’jaz of holy Qoran and because of their contemplation in the themes related to the word of Go More
        Muslim Mutakallimun can be considered pioneer linguists in the east due to their attention to language. Since they were focused on studying different aspects of the linguistic I’jaz of holy Qoran and because of their contemplation in the themes related to the word of God like Hoduth and Qidam, they have discussed studied delicate linguistic topics like descriptions, functions, semasiology and hermeneutics. Abu Yaqube Sejestani is an Iranian Muslim Mutakallim in 4th century (Hijri). He paid serious attention to mind and language as a system in "Kashf ol Mahjoob", and introduced a communication theory based on the “system of speech and language” including three dimensions named "Qasd", "Tab’?" and "Orf".Sejestani believes these elements are meaningful and significant when they are all together, therefore any deficit in these elements, omission or ignoring even one element will result in a disconnection between speech and the speaker, and therefore, breaking the speech chain and failure in communication. The advantage of his theory of communication is that he addressed hermeneutics, especially in holy texts. By introducing and analyzing “Sejestani’s system of mind and language, and communication theory” in this paper a clear description of his priceless ideas is presented. Manuscript profile
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        37 - Human Life’s Sanctity in Mystical Interpretations of Quran Based on Ibn Arabi's Yunessieh Chapter and its Commentary of it by Imam Khomeini
        mohammadreza movahedi
        Is the existence and agency of human life in Islamic mysticism is a worthless shell? Does the belief in the Absolute Existence leave no room for the notion of human existence? Can the position of humanity be considered so high as if the human being is all of existence a More
        Is the existence and agency of human life in Islamic mysticism is a worthless shell? Does the belief in the Absolute Existence leave no room for the notion of human existence? Can the position of humanity be considered so high as if the human being is all of existence and everything except him is the image and imagination that exists in the mirror of the human heart and mind? In mystical works, the curious researcher can search for signs of anti-humanism as well as humanim.The main purpose of this article is to demonstrate the status of mankind in the universe based on the Islamic mystical worldview. Therefore, this study tries to explain this position, according to the works of two Islamic scholars, Ibn Arabi and Imam Khomeini. The basis of this explanation is the topic of avoiding the destruction of the monument of humanity in the Yunessieh chapter of Fosus al-Hekam and a commentary of it by Imam Khomeini in his mystical works. It is clear from the statements of Ibn al-'Arabi and his commentators that all beings are sacred because they are the manifestation of God. So when we look at mankind, or even look at the world of plants and animals, we see them all in relation to the Creator, not as an independent entity. This view awakens one's conscience and cultivates love and affection for all beings. Manuscript profile
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        38 - Analyzing Container Schema in the Representation of Water and Fire in Rumi’s Poems Based on Cognitive-Cultural Linguistics
        d vaseqhi
        The present paper aims at studying the relationship between language and cultural conceptualizations in Rumi’s poems. In order to do so, the cultural linguistics theory adapted for identifying the cultural-metaphorical system of Persian language as well as the historica More
        The present paper aims at studying the relationship between language and cultural conceptualizations in Rumi’s poems. In order to do so, the cultural linguistics theory adapted for identifying the cultural-metaphorical system of Persian language as well as the historical and mythological model of "water and fire". Water and fire representations are quite frequent in the six chapters of Masnavi-e Ma’navi and in Divan-e Shams. Rumi has referred to the Classical elements in 1888 verses. He used water in 524 verses and fire in 574 verses. Water and fire as two opposing elements of the classical elements have two distinct characteristics in the natural world. But these two elements have supernatural features and depict a kind of long-standing contradiction of mind and love in literary concepts and metaphors, especially the mystical ones when occurred within one verse. The purpose of this study is to achieve an understanding of the cognition through the utilization of container schema of the words Del (heart), head, and eye. By investigating the functions of these schemata, a more accurate understanding of the individual and social characteristics of this poet would be obtained. The main achievements of this research are as follows: 1. In Persian literature, Del represents intuitive understanding, and the eye represents the apparent senses (five senses) and is the most frequent tool for the perception of reality. The frequency of Del schema in Rumi's poems compare to the eye schema somehow shows Rumi's intuitive personality. 2. Head in Persian is the container of concepts related to thought, but in the Rumi's poems, it is the container of the terms related to love. The concept of love as an entity in the head as the container has been expressed in different words in the poems of Rumi. Analyzing these words expresses passionate love and, to some extent, the love between friends in Rumi's emotional view. Manuscript profile
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        39 - Introduction of Muhibullah Allahabadi’s “Sharh-e Fusus al-Hikam” and its abandoned Persian words
        yaser hojjati najafabadi mehrdad chatraei Mahboubeh  Khorasani
        Sheikh Mohebullah Mobarez, Pir Al-Ahabadi, is one of the Indian mystics of the 11th century AH, who has been greatly influenced by mysticism and the theory of the unity of existence of Ibn Arabi, the great mystic of the sixth century AH. He has written detailed and co More
        Sheikh Mohebullah Mobarez, Pir Al-Ahabadi, is one of the Indian mystics of the 11th century AH, who has been greatly influenced by mysticism and the theory of the unity of existence of Ibn Arabi, the great mystic of the sixth century AH. He has written detailed and comprehensive explanations of Ibn Arabi's book "Fusus al-Hikam" in Persian and Arabic. The description of his Persian Fusus al-Hikam is a valuable book in which a great effort has been made to solve the ambiguities and difficulties of Fusus al-Hikam. This book, which is a Manuscript, has not been scientifically adapted and corrected before and not printed. One of the characteristics of this work is usage of some abandoned compounds and words in the period of growth and promotion of Persian language in the subcontinent. In this research, while introducing Alahabadi and his works, the abandoned words and phrases used in this book have been considered in terms of roots and grammatical rules, and their importance has been explained by mentioning the instances. Manuscript profile
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        40 - The Pattern of the History of Knowledge and the Resurrection of Meaning in Shahaboddin Yahya Sohrewardi's Thought
        Zahra Mahouzi  Ghobadi Ahmad Pakatchi maryam آخسسثهده
        The history of knowledge that is considered by Sohrewardi in Hikmat-Al-Ishraq follows a pattern that has been formulated before him in the Sufi texts. This historical pattern which is based on a hadith attributed to the Prophet (peace be upon him) foretells the future o More
        The history of knowledge that is considered by Sohrewardi in Hikmat-Al-Ishraq follows a pattern that has been formulated before him in the Sufi texts. This historical pattern which is based on a hadith attributed to the Prophet (peace be upon him) foretells the future of esoteric knowledge of Islam after the Prophet. As to the fate of divine knowledge on earth, this pattern defines three stages: the era of knowledge by presence, the era of assenting meaning to the word, and the period in which metaphor is converted to symbol. Sohrewardi refers to this historical pattern and completes it by presenting a certain definition of the Divine Hakim and his role in interpreting the mysteries of the mystics. By this action, he makes a commentary on the history of knowledge. The fourth stage that Sohrewardi adds to this historical pattern is the resurrection stage of meaning to its truth, and it can be defined only by reference to the totality of Sohrewardi's intellectual system. The present article attempts to extract this historical pattern from the Sufi texts and then explains Sohrewardi's role in completing it. Manuscript profile
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        41 - The Mythical Foundation of the Conceptual Metaphor of Death in Rumi's Masnavi
        Alireza Shabanlu
        According to the Islamic mysticism, the death is the main path to the truth recognition and connection to it.Death frees the soul from the cage of the body and gives meaning to life and defines his/her purpose; Hence, death is the fruit of life.This kind of thought is a More
        According to the Islamic mysticism, the death is the main path to the truth recognition and connection to it.Death frees the soul from the cage of the body and gives meaning to life and defines his/her purpose; Hence, death is the fruit of life.This kind of thought is also in some myths. Rumi is one of the mystics who has used mythological ideas in drawing the image of death.The current paper explored the death metaphors in Rumi's Masnavi using the conceptual metaphor method and theory to figure out the relationship between Rumi's thought about death and mythical ideas as well as the role of mythical beliefs in defining the path of mystical conduct.We found that Rumi, like most mystics, has recognized and dealt (especially the death of immortality) in the context of the "journey back and up to the Principle / God / Truth" and through this, has opened the path of mystical conduct and has introduced death as a method of the truth recognition and mysticism attainment with shown its key role in the process of receiving divine knowledge and mystical conduct.The basis of this metaphor is the principle of the duality of soul and body in the belief in the duality of the ancient Iranians, which spread in the region of West Asia and North Africa and southern Europe until it emerged from Plato's "The theory of Forms". Manuscript profile
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        42 - Analysis of God's active image in agriculture from myth to mysticism
        mozhgan zarrinfekr maryam salehinia
        Images of God are the result of the efforts of the human mind to understand better the mysterious and sacred existence.One of the most prominent images of God in the infinite range of human imagination is the "God of the Farmer" from whom we can call God's action in agr More
        Images of God are the result of the efforts of the human mind to understand better the mysterious and sacred existence.One of the most prominent images of God in the infinite range of human imagination is the "God of the Farmer" from whom we can call God's action in agriculture. This image, inside of the images of the realm of herbages makes the aspect of God's action in creation objective and tangible.God's activity in agriculture in texts that contain images for God, despite its dynamic presence, has undergone several changes. The present article has been reviewed this image in mythology, sacred texts and mysticism with a descriptive-analytical method and with the approach of metaphorical analysis. In mythology, the creation of God in the work of the goddess of fertility and the god of plant death is explained in the form of the rotation of seasons. In the sacred texts, this action is assigned to Ahuramazda, Yahweh, the God of the Father and Allah, in accordance with the context of each text, and in mysticism, this action is depicted in a diverse and comprehensive way with human focus.The results of the study showed; this image has passed a rotational journey from nature outside to nature within man and from objective nature to nature. In addition, the expansion of God's authority and dominion over the world and man is one of the things that can be seen in the transformation of this image. Manuscript profile
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        43 - Classification of the Kramat of Olia
        Mohammad Roodgar
        The main issue in all the Sufi tricks is Kramat. Kramat are unknown or less known phenomena that have hidden and supernatural causes. Neglecting the recognition, definition, classification and the mystical foundations of them, has led many to deny these facts. One of th More
        The main issue in all the Sufi tricks is Kramat. Kramat are unknown or less known phenomena that have hidden and supernatural causes. Neglecting the recognition, definition, classification and the mystical foundations of them, has led many to deny these facts. One of the necessary preconditions for the recognition of Kramat is its various classification methods. The classification of a phenomenon that human beings can not understand the causes of its causes is a complicated subject that has been addressed by mystics, Sufis and scholars. However, it has not been reported in the mystical texts of the scientific and comprehensive classification of Kramat. Most of these texts are dedicated to enumeration of Kramat samples. Kramat Sometimes classified up against contrary to habits and sometimes among themselves. The present study is devoted to the classification of Kramat among themselves and studied in more than fifteen new and old classifications of different dignity. Manuscript profile
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        44 - Recognizing mystical and demonic states according to "Teresaof Avila" and "JalālaldīnRūmī"
        Bakhshali  Ghanbari
        Human inner can have three states; psychological, mystical and satanic states. Cognition of these states, especially mystical and satanic states has been one of the important topics of mystical epistemology, and the mystics themselves have been awared in this matter. Te More
        Human inner can have three states; psychological, mystical and satanic states. Cognition of these states, especially mystical and satanic states has been one of the important topics of mystical epistemology, and the mystics themselves have been awared in this matter. Teresaof Avila (1515-1582 AD) and JalālaldīnRūmī (604-672 AH) have more or less dealt with this matter in their works. Extracting and comparing the opinions of these two mystics can help more in recognition of the true and false mystical states.The study of this issue showed that both mystics consider the God as the main source of the true mystical state and the devil and the illusion of man as the source of false stateandemerge the consolations to human beings can be given withthemysticalstates; which are also divided into two categories: mystical and satanic. Apparently Teresa and Rumi both believe that genuine status can be realize to the future, but the false states remain in the realm of mental or expressive matters. Teresa's speeches are more precise and slight than Rumi in this feild.Both mystics suggest personal testing in some cases to distinguish true states from false states; That is, until the person himself hasn’t spent through such states, he can not recognize other cases.In this feild, Rumi mentions the authenticity recognition of a mystical state through another mystical state, which is similar to Teresa’s idea. According to both mystics, real statefrees the human from the captivity of the world, whereas the false statecaptureshuman into the world and carnal desires. Enjoying the criterions of the lack clarity of inductions, false, (locution) and their similarity to the dream, the availability of false state and far from the availability of mystical states and the possibility of verifying them in prayer and supplication can help in recognizing these states. Unexpected, the non-attribution of pure states to oneself and turning one's attention to God, reinforcing morality and religiosity are the indicators of mystical states. Manuscript profile
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        45 - Mysticism and Politics from Aziz-Eddin Nasafi’s Point of View
        داود  فيرحي مهدي  فدائي مهرباني
        One of the major and most important issues of survey and study within Aziz Nasafi’s ideas is the study of his political approach in his mystical thoughts. This essay discusses Sheikh Aziz Nasafi’s thoughts and opinions (probably born in 596 A.H.); one of the seventh cen More
        One of the major and most important issues of survey and study within Aziz Nasafi’s ideas is the study of his political approach in his mystical thoughts. This essay discusses Sheikh Aziz Nasafi’s thoughts and opinions (probably born in 596 A.H.); one of the seventh century mystics and philosophers; who had an undeniable effect on Iran’s philosophical thought; especially in the relationship between philosophy and mysticism. This paper trys to reveal how Aziz Nasafi’s thoughts led to the foundation and establishment of a political thought on the basis of mystical thought in Iran. It seems that this movement became persistent in Iran and finally turned into the dominant flow. Nasafi’s political thought can be observed as a political-mystical thoughts. Therefore the present article surveys the influential aspects and dimensions of the Iranian political thought evolving from Nasafi’s mystical thought. Manuscript profile
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        46 - The Status of Political Philosophy
        مرتضی  بحرانی
        In questioning the status of political philosophy among other fields of humanities, there would be many answers in different paradigms. In classical thoughts, with a normative view on human being and society, political philosophy lies under the category of practical ph More
        In questioning the status of political philosophy among other fields of humanities, there would be many answers in different paradigms. In classical thoughts, with a normative view on human being and society, political philosophy lies under the category of practical philosophy. In this respect, it has a fixed correlation with ethics, and all its statements seem to be universal. But in modern era, the normative characteristic was seen as problematic, and political philosophy was reduced a power/security oriented realm. Protecting itself against the attacks of positivists, political philosophy abandoned its cliams of universality and normativity. In order to retain its existence and to affirm its utility, political philosophy appeared as a paradigm focusing on itself as its object. This is like what happened in the field of linguistics where language turned out to be its subject and object at the same time. Finally, “political entity can be effective and important in explaining the present status of political philosophy, and interprating its meaning. Manuscript profile
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        47 - A Study of Adel Daher’s Philosophical and Political Views
        فریبرز  محرم‌خانی
        Adel Daher is one of the sophisticated Arab intellectuals who is unknown in Iran. Like any modern philosopher, he considers intellect as the first means of identification. Dividing intellect into two parts of theoretical and practical, he believes that besides identifyi More
        Adel Daher is one of the sophisticated Arab intellectuals who is unknown in Iran. Like any modern philosopher, he considers intellect as the first means of identification. Dividing intellect into two parts of theoretical and practical, he believes that besides identifying the means to attain goals (teleos), intellect also serves to determine the very goals. In other words, he believes in goal-oriented rationality as well as value-oriented rationality. He does not think of philosophical thought as a profession, detached from human community; rather, he considers it as bearing the task of criticizing and modification of social life. He believes that if the core of religion is truly understood, then it becomes clear that those who believe in the necessity of the relation between religion and worldly mundane life are false. The present paper studies the main theoretical framework of this Lebanese thinker’s views based on a metatheoretical approach. Manuscript profile
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        48 - Imam Khomeini`s Epistemology and Political Thoughts Focusing on Velayat Faghih Principle
        مسعود بيات داوود بيات
        Undoubtedly, political thoughts bears frameworks and basis without which one can`t recognize correct knowledge of them. In this regard, Imam Khomeini`s thoughts are not exception. Thus researcher in this paper attempts to investigate its effects on Imam Khomeini’s polit More
        Undoubtedly, political thoughts bears frameworks and basis without which one can`t recognize correct knowledge of them. In this regard, Imam Khomeini`s thoughts are not exception. Thus researcher in this paper attempts to investigate its effects on Imam Khomeini’s political thought which are manifested in Velayat Faqih thought. As a thesis it seems that Imam Khomeini, based on Spiritual-Gnostic insight inspired from Mollasadra thoughts, considers politics beneath the religious principles and he attempts to define piety and it`s requirements that which covers politics as a part of his duties. Practical result of such combination is devoting practical politics field and statesmanship to Juris consults and theologians as Velayat Faghih form. In his insight, Islamic governor shall obey justice as much as possible since it`s requirement for governance and guardianship and despotism makes us fall from it. Thus focusing on governor’s responsibility before public, he denies dictatorship and autocracy. In this research, we utilized note taking and library study to gather data and epistemological methodology and thought interpretation based on rational structures and requirements as a part of intellectual approach as a research method. Manuscript profile
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        49 - Plato's Utopia in the Paradigmatic Narrative (Based on the Republic’s Dialogue)
        حجت زمانی راد Mohammad کمالی گوکی Abolfazl Shakoori
        Ontology, epistemology and anthropology are considered as the basis for any theory in the humanities, as there is no theory, explicit or implicit, that is not based on these basic metaphysical principles. Also, the political thought as a normative concept, always arises More
        Ontology, epistemology and anthropology are considered as the basis for any theory in the humanities, as there is no theory, explicit or implicit, that is not based on these basic metaphysical principles. Also, the political thought as a normative concept, always arises in relation to the context and the time and its contemporary crisis, reflecting these crises and based on the fundamental philosophical foundations, determine its favorable conditions that derived from normative criteria and articulates, its specific formations from patterns of authority. Comparing ideas in political thought with each other that can be based on their metaphysical principles and norms, is considered to be a category of political thought. According to such a process of political theory, political thought is a paradigmatic narrative. This article seeks to provide a the Paradigmatic Narrative from political thought of Plato, based on the Republic's dialogue. And by demonstrating the metaphysical fundamentals of his contemporary crisis, analysis the positive and negative ratio of plato's utopia with those crisis and fundamentals. The moral crisis and the decline of Athens in the Peloponnesian War and the emergence of sophists, remains the central crisis of Plato. The idea world is located in the center of Plato's epistemology and ontology. The Platonic utopia is based on the philosopher-king rule, that was following the presidential paradigm, only will be understood through Plato’s contemporary crisis and his methaphysical foundations. Manuscript profile
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        50 - Reason and Custom and Political Reflection in the Shiite School of Baghdad
        Ali Dastbaz kemal poladytoulapi
        The political theology of the Shi'a theologians and Jurists of the Baghdad school has undergone a transformation compared to its predecessor, the hadith school of Qom. This transformation was answered by the hypothesis that these scholars, by virtue of the Shi'a theolog More
        The political theology of the Shi'a theologians and Jurists of the Baghdad school has undergone a transformation compared to its predecessor, the hadith school of Qom. This transformation was answered by the hypothesis that these scholars, by virtue of the Shi'a theological and theological-jurisprudential rationale In connection with the prevailing custom, transcended the approach of lacking the absolute legitimacy to the relative legitimacy of the existing government. The method of this article is based on the interpretation of text and historical analysis and qualitative analysis. The findings show that the Baghdad school, in their theological reason, came to the two categories of "establishing the government" and "the institution of the Imamate" Which, accordingly, elaborated the relevant necessities and conditions with rational reasoning. Then, on the basis of the jurisprudential reason, and in connection with the custom of their time, they gave the relative legitimacy of existing customary governments that can be understood by the signs and implications of permitting cooperation and accepting government offices. Manuscript profile
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        51 - A Study of Mystical Epistemology in the Poems and Prose of Abd-Al Rahman Jami
        raheleh mirakhorli ghodratollah Khayatian Azim Hamzeian
        In Islamic mysticism, there are scattered discussions of epistemological issues. The distinguishing feature of Islamic mysticism from other mystical branches is the high and stable position of knowledge in it. Jami (d. 898 AH) has also dealt with the issue of knowledge More
        In Islamic mysticism, there are scattered discussions of epistemological issues. The distinguishing feature of Islamic mysticism from other mystical branches is the high and stable position of knowledge in it. Jami (d. 898 AH) has also dealt with the issue of knowledge and related issues. The main question is what issues has he raised about this science and to what extent? This research has been done in a descriptive-analytical way in his works and the results show that knowledge is a gift from God and the basis and the results of his journey depend on knowing Hagh, so that the one who attains the true knowledge has reached the level of annihilation and survival of God. He has made important discussions about the degrees of knowledge and the place of the senses, intellect, heart,unveiling and finding. According to him, the level of human knowledge is to the extent that with the manifestation of truth, he can become aware of his proven condition. Manuscript profile
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        52 - Anti-pride in self-admiring poets (Khaghani Shervani, Orfi Shirazi, Taleb Amoli)
        Gholamreza Kafi
        Anti-pride or avoidance of pride is the newly found theme in this article which is the result of the accuracy and attention in Khaghani Shervani, Orfi Shirazi and Taleb Amoli’s poetry who benefited from the proudness in their poetry. By anti-pride, it means that the More
        Anti-pride or avoidance of pride is the newly found theme in this article which is the result of the accuracy and attention in Khaghani Shervani, Orfi Shirazi and Taleb Amoli’s poetry who benefited from the proudness in their poetry. By anti-pride, it means that the proud and self-admiring poets leaves this technique in some cases and vice versa, speak with humility and modesty or speak of their problems with a broken heart and mental tiredness. This article indicates that changes of the sociopolitical, cognitive and age changes led to this avoidance of the proudness. In this article, along with implying three mentioned poets’ life and the reason for their self-admiration, three situations which led to their anti-pride would be analyzed based on different evidence obtained from their poetry. Lack of obtaining the positions and internal poets’ revolutions along with their aging moved them from proudness to the modesty gradually. Also, its most frequency is seen in Khaqani's poetry, then Taleb Amoli's, and after that, in Orfi's poetry. Manuscript profile
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        53 - Mo'lana's self-antagonism in Mathnawi
        reza Haidari Nori
        Human as most honorable world's creature and God's successor, has been involved in constraint & limitation of material world. He by his God's questing's nature and perfection character is going to attribute to Holy God's qualification to be able to progress in the path More
        Human as most honorable world's creature and God's successor, has been involved in constraint & limitation of material world. He by his God's questing's nature and perfection character is going to attribute to Holy God's qualification to be able to progress in the path of reformation and refinement oneself to achieve the position of proximity and connecting to real cherished. Realization this superior goal, it is needed to avoid of engagement to material world and separation of following one self's questing. One of the doctrine that leads human to this goal, from disconnecting phase form determinations world to inexistence in Allah's phase, is mysticism and theosophy's doctrine, and Mo'lana is one of the mystics that explained and expanded the etiquettes and techniques of conducting to God in whole Mathnawi. He thinks that the most important factor and prevent access to absolute perfection and universal truth is sensuality and struggle with self – that it's quality discussed in this paper – cognizing as a key to excellency of spirit and living soul, and the condition of promoting the wayfarer to God's path from the material world to self-trusted phase, is mystic inexistence it means Self-annihilation. Manuscript profile
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        54 - Explain the Position of critical Thinking in Epistemic Deontology of Ethic of Belief
        فرامرز محمدی پویا        
        The aim of this study is explain the position of critical thinking in epistemic deontology of ethic of belief. So، used from conceptual analysis method for analyzing epistemic deontology and critical thinking and explain the position of critical thinking in epistemic d More
        The aim of this study is explain the position of critical thinking in epistemic deontology of ethic of belief. So، used from conceptual analysis method for analyzing epistemic deontology and critical thinking and explain the position of critical thinking in epistemic deontology. The findings show that for rationality to the beliefs and regard of ethic of Belief، should provide the necessary and sufficient reasons for belief (Evidentialism). Achieving to this reasons and evidences needed to investigate about the belief (Epistemic Deontology). For to conduct the research، should have rules that their application cause done efficiently epistemic deontology process. Critical thinking consists of skills that each can be as a rule and will use in the process of investigation a belief. These rules include "judge with clear criteria and avoid hasty judgments"، "questioning"، "self-correction"، "to distinguish strong from weak reason"، "Failure to follow the majority and truth-seeking"، "analyzing"، "perfect review"، "obvious and avoid ambiguity"، "avoid prejudice"، "comprehensive review"، " flexibility"، " follow up doubts"، "listening to opposite opinions"، "separate belief from the owner belief"، "review defaults" that with use in process of ethic of belief، cause epistemic deontology be lawful. Manuscript profile
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        55 - Effective moral attributes in Ijtihad
           
        Ijtihad’s goal is acquisition of true knowledge of juristic judgements and the knowledge is affected by various elements. Moral attributes of the religious jurist, divided into virtues and evils, is one of the elements. virtues affect true knowledge and comprehension More
        Ijtihad’s goal is acquisition of true knowledge of juristic judgements and the knowledge is affected by various elements. Moral attributes of the religious jurist, divided into virtues and evils, is one of the elements. virtues affect true knowledge and comprehension of Islamic jurisprudence significantly, as evils prevent it, therefore, recognition of the effective attributes in Ijtihad (both virtues and evils) is necessary. Religious jurist must try to acquire the true knowledge, consequently, he should arrange moral virtues that affect the knowledge and be free from moral evils, too`. Effect of moral attributes in Ijtihad ,as a principle, is the preconception. In this article by both rational or traditional methods, researchers investigate which attributes affect Ijtihad. Moral justice, fair thought, humility, egoism, mundane, hastiness and hostility are the most important moral attributes that affect Ijtihad. Manuscript profile
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        56 - Specify the ethics of belief Prerequisites
        فرامرز محمدی پویا      
        The aim of this study is specify the ethics of belief prerequisites. For this purpose, used from the conceptual analysis method for analyze the ethics of belief Prerequisites. The findings of this study show that the idea of the ethics of belief necessary to Prerequisit More
        The aim of this study is specify the ethics of belief prerequisites. For this purpose, used from the conceptual analysis method for analyze the ethics of belief Prerequisites. The findings of this study show that the idea of the ethics of belief necessary to Prerequisites. In other words, for claim of the ethics of belief must belief that formation of believes is voluntary (Volitionalism) and anybody’s believes with others his believes and with another people believes is connect(Believes network connection) and moreover, belief with action to be related and its impact on the subsequent action(The action subsequent conviction), So before the formation of a belief should investigation about it (Deontology), and result of this study should be provide necessary and sufficient reasons and evidence for formation or reject a belief (Evidentialism), and these reasons and evidence must be in the domains of knowledge, and he be able to explain his reasons (Internalism). Manuscript profile
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        57 - Status of self-control (Muraghebe) on rational ethics Abstract
          حمید رضانیا شیرازی
        Meditation(Muraghebe ) or self-control has a special place in Islamic ethics, So that all human's activities in ethics in order to achieve perfection comes, puts under its surrounding , and without this monitoring , no act will not reach the desired result. In this pa More
        Meditation(Muraghebe ) or self-control has a special place in Islamic ethics, So that all human's activities in ethics in order to achieve perfection comes, puts under its surrounding , and without this monitoring , no act will not reach the desired result. In this paper, the meditation (Muraghebe ) of the four approaches in ethics (Intellectual, mystical, traditional and compilation), in rational ethics has been examined and explained its presumption of the works of this dimension. As well as some epistemological foundations of anthropology of Meditation (Muraghebe) in rational ethics has been examined and has been raised its relation with their basis. As a result, according to texts of rational ethics philosophers, the (Muraghebe) understood as: "Care for moderate behavior from exceed and dissipate .In the other word, it is a virtue that avoid the man from slipping and errors. Manuscript profile
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        58 - The Foundations of Hindu Ethics: The Karma Theory
          Abolfazl Mahmoodi
        The quality of human life during this time of his life in this world and in the end is always influenced by your deeds and deeds and speeches. Karma means to act and the result of act that is influenced by human wants and instincts is seen in later life. By understandin More
        The quality of human life during this time of his life in this world and in the end is always influenced by your deeds and deeds and speeches. Karma means to act and the result of act that is influenced by human wants and instincts is seen in later life. By understanding Karma, one can justify the present situation and prevent future births in the future. In order to get a good karma, you have to follow Dharma and gaining knowledge leads to the destruction of the karma. With the exception of Cārvāka, all Hindu systems agree more or less with Karma's theory. Everything is under the control of the Karmic law but this law is independent of divine will in sāṃkhya and Mīmāṃsā, and in the Buddhist and Jain religions, the gods are also influenced by the law of karma Manuscript profile
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        59 - Investigating the esoteric meaning of " Pure and impure" and its role in morality
        Mohammad Rasool  Ahangaran Fateme Ansari
        Material schools, sages, philosophers and mystics have expressed different principles and methods in ethics and the way to attain virtues and overcome vices. But the real way to achieve Crimean morality, which is not seen in other moral schools; Purity is in the true se More
        Material schools, sages, philosophers and mystics have expressed different principles and methods in ethics and the way to attain virtues and overcome vices. But the real way to achieve Crimean morality, which is not seen in other moral schools; Purity is in the true sense of the word. According to the teachings of Islam, only purity is the cause of happiness and salvation and the source of human growth and development. The study in the verses and hadiths shows that the truth of purity is Recognition of Imam (as). Therefore, the basic element of morality is knowledge of the Imam, and the more a person knows about the Imam, the more will be created Crimean morality.This study, with a new look, while examining the esoteric meaning of purity and impurity, explains the opposition between the two and proves that the truth of purity is only the guardianship of Imam(as). And since impurity in the original sense is Apparent anti-purity, and in the second sense it is Inner anti-purity, it is nothing but the enemies of the Ahl al-Bayt (PBUH). Therefore, the perfection of morality is in the guardianship of the Ahl al-Bayt (AS), and achieving this important thing without guardianship will have no meaning and this is the issue that causes the evolution of morality. Manuscript profile
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        60 - compurriny faith in the viewpoint of mulla sadra (motaalia school) and mirza isphany (tafkik school)
         
        one of the most important concepts that causes teological and philsophical debates in the muslim word and the chrition and jewish is explaining the word of “faith”. today discassions about fuith and it's vole in the formation of religious belief, play an important role More
        one of the most important concepts that causes teological and philsophical debates in the muslim word and the chrition and jewish is explaining the word of “faith”. today discassions about fuith and it's vole in the formation of religious belief, play an important role in new topics in the philisiply of religion and theology. this artucl try to review and investiyate this issue from the point of view of mulla sadra(hekmat motaalih) and mirza mahdi isphany the founder of dustinction school(tafkik) mulla sadra belives that faith is based of reuson and beside verbul acknoweldtment and heart authentication. he emphesuze on practiciny by organs of bocly. but mirza mahdi belives that in the first staye faith is based on heart acknowledgment and cogonition and in the next step based on verbul confession and this cognition in the grace of god and it dosn't obtain throuyh veasoning. in this inquiry we try to compare thess tow stanclpoints and explain the resemblances and differnces of these two thinkers and finally comare the cineept of faith in the viwepoint of mulla sadra and mirza mahdi isphany Manuscript profile
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        61 - Mediation species (RPG) Ahl al-Bayt (PBUH) in the knowledge of God
           
        How to obtain human knowledge of God is always a concern of philosophers and scientists, and there are different views about it; Islamic traditions for the Ahl al-Bayt (PBUH) in the knowledge of God have placed a very high status key so that the knowledge of God exclusi More
        How to obtain human knowledge of God is always a concern of philosophers and scientists, and there are different views about it; Islamic traditions for the Ahl al-Bayt (PBUH) in the knowledge of God have placed a very high status key so that the knowledge of God exclusively in some traditions through inmate has been introduced. By the Ahl al-Bayt (PBUH) who, in a sense, existential mood and on the other hand due to unique features and their own place in the universe are connected to God can help us in the pursuit of knowledge and the quality of and the seeking to lead it. In this article clarifies the role of intermediary Ahl al-Bayt (as) in the knowledge of God and the need for such intermediaries have confirmed that support the rational and traditional Furthermore, their developmental role and legislation in different kinds of knowledge creation in the image. Explaining the rational and intuitive knowledge of God in the form of legislative Besides being captured, and his love for developmental role of provinces and their role in the knowledge of God. Based on how to obtain the knowledge of God by Ahlbyt based on Islamic sources such narratives can be Tbyyyn and analyzed Manuscript profile
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        62 - The soul travelingtrend in Mo’lana’s mystic meditation
         
        The school of mysticism and Sufism consists of principles and traditions that reveal the method of behavioral way for truth seekers up in achieving to explain it. Mysticism traveling and good behavior that consist of soul-travelling and self-sense finding trends inspire More
        The school of mysticism and Sufism consists of principles and traditions that reveal the method of behavioral way for truth seekers up in achieving to explain it. Mysticism traveling and good behavior that consist of soul-travelling and self-sense finding trends inspired from the respectful verse” In the near future We will show them Our Signs throughout the universe as well as in their own souls to prove that this Ou’ran is the truth… (Fussilt 53): and other verses and traditions whereof portions of important Persian mysticism sources of Islamic mysticism with rare matchless natural disposition of high degree of standing and ranking. In his works whether verse or prose he has glanced to soul traveling trends of the Great World (Aa’lam-e-Kabir), and self-seeking (Aa’lam-e- Sagh’ir), and he prefers self-seeking which is the study of the world detailed visage to soul seeking trends. He is of mystical persons who for truth-recognizance has also paid attention to metaphors, and regards the world creatures the signs of truth manifestation and beauty. From his point of view-pointing to substance motion- he knows all the cosmos’ constituents in continual motion and change. And his soul seeking trend continues from the phase of inanimate object to the degrees of soul and spirit and up to the arrival in the kingdom of heaven. Mo’lana in his elf-seeking trend, with a deep and influential glance, which he names it “cause of boring”, has passed through the apparent veils of creatures, and he has achieved the observance from creatures to creator, from deed to attribute, and from attribute to viewing the Supreme Being. He behind the apparent facial elements of being, and in Sufism travelling and his self-seeking trend, in the world of possibilities and constitutes has dealt with the observation of the unending and eternal beloved face Manuscript profile
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        63 - The role of the Quran on Science of the theology in the method
           
        Each science has the method or means by which it achieves its goals, There are some sciences of a single method, like philosophy, and some are some other methods. The Science of the theology, which is responsible for explaining religious doctrines and answers to doubts, More
        Each science has the method or means by which it achieves its goals, There are some sciences of a single method, like philosophy, and some are some other methods. The Science of the theology, which is responsible for explaining religious doctrines and answers to doubts, Various views have been presented on the one or more methods of theology of theology from different theological religions, For example, the Ahl al-Hadith selected the narrative method and the Mu'tazilites chose the rational method. But referring to the Qur'an shows that to explain religious teachings, we must use different methods. The author in this article will show that must use the science of the theology of all possible methods, example: narrative iIcludes Quran and Traditions, rational includes reason and even definitive philosophical principles, experimental and sensory, intuitive. This claim is in contradiction to the claims of some who regard the science of the theology as certain metaphors as quoted and experimental Manuscript profile
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        64 - An Investigation of Humanism of Contemporary Poets from the Point of View of Epistemology
        mohsen Izadyar
        This research aims to take an epistemological outlook towards humanism in modern poetry, from Persian constitutional revolution up until the Islamic revolution in Iran. By taking a pathological stance, the survey shows how from the constitutional period in Iran, which i More
        This research aims to take an epistemological outlook towards humanism in modern poetry, from Persian constitutional revolution up until the Islamic revolution in Iran. By taking a pathological stance, the survey shows how from the constitutional period in Iran, which is the commencement to modernism and accordingly to the flow of western philosophical thoughts, humanism has always been combined with personal partisan and westernized conceptions, and on the other hand always inattentive to religion and the realities of the sociopolitical structures of Iranian society. Insistence on the transference of such a culture and literature, without paying attention to the cultural and literary infrastructures of the country of the origin, has been the problem in works of modern poets. Another concept that this paper insists on is that many poets have only tried to imitate the humanist thoughts in modernist poetry. On the other hand, because of the lack of intimacy, absence of visual experience and also generalization, there is no real alignment to be found between the alleged modernist poet’s poetry and its audience. This is more than anything because of the luxurious and imitative outlook that poets have towards this specific type of poetry. Manuscript profile
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        65 - Fakhr al-Din al-Razi on the Role of Satan in Occurrence of Moral Evil
        Akram Salehi رضا اکبری
        According to al-Razi, Satan contributes to the occurrence of moral evil by appealing to temptation (which is reified as void promises, magic, embellishment, etc.). He contends that at times, Satan represents himself as a human being, and at others communicates directly More
        According to al-Razi, Satan contributes to the occurrence of moral evil by appealing to temptation (which is reified as void promises, magic, embellishment, etc.). He contends that at times, Satan represents himself as a human being, and at others communicates directly with intrinsic forces (especially estimation and imagination) and inspires satanic thoughts to individuals by temptation. Satanic thoughts result in individuals' heedlessness and by causing epistemic inversion, deviates the will from the right path. He believes that acquiescence in the Satanic thoughts results from damage to reason, poorness of memory, the appeal to lust and wrath forces, etc. and the appeal to God, wisdom, worship, angels’ help, etc. prevents people from acquiescence in such thoughts. In this article, we aim at finding a new solution to the contemporary problem of evil through the works of al-Razi. We have used the hermeneutical method for extraction of al-Razi’s ideas and the analytical method for the reconstruction of his solution to the problem of evil. Manuscript profile
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        66 - (The Ontological Foundations of man's Intervening stage in Islamic filasafy and Mysticism (‘Irfān
        zhuir al-jashhi Ahmad saeidi مهدی ایمانی مقدم
        What is the truth and dignity of man as manifestation of the divine name of the cosmic world? The ontology of Islamic mysticism is based on the personal unity of existence and the multiplicity of appearances of existence. What is the effect of this look on mystical anth More
        What is the truth and dignity of man as manifestation of the divine name of the cosmic world? The ontology of Islamic mysticism is based on the personal unity of existence and the multiplicity of appearances of existence. What is the effect of this look on mystical anthropology? According to this view, there is an absolute existence, which has manifested numerous manifestations and has perfected itself in detail. The truth of man is the first absolute determination or the first appearance of the transcendence, but man (complete), in addition to the first determination, is also present in other modes of being, and therefore, unlike the first determination, and contrary to other general and partial definitions, the unity of truth is manifested And give her countless compromises. Human being is the only advent of the Imam which is the right to assimilate all the names and attributes of God, and equivocal (without one over another), and so to speak, is the divination between the truth and the creation or interruption of unity and plurality. In this article, we examine the most important ontological foundations of Islamic mysticism, which leads to a particular type of anthropology, and many works and topics in verbal topics. Manuscript profile
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        67 - Comparative study of the goals of punishment in the beliefs and beliefs of customary law and Islamic teachings
        Amir Vatani Amir hasan niaz poor Farzad Askari
        In general, the purpose of punishment is to punish the criminal law of intimidating, punishing, reforming, disabling, restorative justice, and satisfying the offender. In this study, based on Qur'anic verses, narrations and hadiths, we have proved that the purpose of Is More
        In general, the purpose of punishment is to punish the criminal law of intimidating, punishing, reforming, disabling, restorative justice, and satisfying the offender. In this study, based on Qur'anic verses, narrations and hadiths, we have proved that the purpose of Islam is from punishment The perpetrators are nothing more than the above objectives, with the difference that the goals of Islam are more general and more extensive than the legitimate aims of the law. Islam, in addition to worldly goals that are in accordance with the goals of modern legal or criminal law, There are other goals as the afterlife goals, which is the welfare of mankind in the hereafter. Therefore, considering that God considers in his own words the expediency of society and the people, in his decrees the interest of the worldly and the future of the people has been considered. So if there was a profit in punishment, but at a certain time and place it would be a loss for profit and its implementation would not be expedient. It can no longer be the purpose of the Lord, while it is true that the punishment has lost the goals of the Lord. However, the worldly goals of punishing criminals from the point of view of Sharia and Islam are in most cases with customary and criminal law It is in harmony with the worldly happiness of mankind, except for the bliss of the afterlife, So, as long as it is punishable by the fact that it is profitable, and if, once it benefits to a corruptor or causes the worship of Islam and does not result in the above objectives, it can no longer be considered by God, otherwise The face is not compatible with God's righteousness. Manuscript profile
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        68 - The Principles of the Epistemology of the Rule of Law in the Legal System of Iran
        سید محمد علی آل محمد Godrat,o Allah  Noruzy manoochehr Tavassol Naini,
        The concept of the rule of law can be defined with its least constituent component which is the adherence of all groups of society especially the rulers to the law. In the discussion of the principles of the rule of law, the fundamental question is: "What is the obligat More
        The concept of the rule of law can be defined with its least constituent component which is the adherence of all groups of society especially the rulers to the law. In the discussion of the principles of the rule of law, the fundamental question is: "What is the obligatory requirement for a person to legitimize law and adhere to it?" In answering this question, from an epistemological point of view, it is important to consider the role of revelation, experience, and wisdom in man's obligation to obey the law. The most important question that has been considered in this research is the study of the principles of the epistemology of the rule of law in the legal system of Iran. According to the findings of this research, the wisdom and experience of mankind in the current legal system of Iran are only valid in the case of the confirmation of the religion. The majority of people in Iran believe that divine law provides their prosperity and perfection, and this is the most important reason for their adherence to divine law or law approved by religion. Manuscript profile
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        69 - A comparison of Islamic mysticism and emerging mysticism
        Seyyed Hossein  Taghavi
        Human civilization has led to the current crisis, one of them, the crisis of spirituality and the neglect of human relationship with God, and the proud man of scientific achievements, has devoted all his efforts to work, capital and prosperity. Now, after five centuries More
        Human civilization has led to the current crisis, one of them, the crisis of spirituality and the neglect of human relationship with God, and the proud man of scientific achievements, has devoted all his efforts to work, capital and prosperity. Now, after five centuries, he has realized that material well-being can not calm him, and he has turned to ancient and emerging mysticism, including Hindus, Buddhists, Indians and ... to fill this vacuum. This article seeks to find that by analytical, rational and comparative method, the study of Islamic mysticism and emerging mysticism and adapted to the view of the rivals who expressed the theory of objectivity and contradiction, and the aspect They express their differences and similarities, and in the context of their common interests, they seek to heal the psychic and beautiful sufferings of seeing the world and tolerance of everything and peace and talk of love and joy and peace, but the subtlety Neither the nature of the escape, the orbital task instead of the inertia, the response to the basic needs of man instead of the animal's needs, rationalism instead of anti-rationalism, truth-seeking instead of superstition, Zaat of Islamic mysticism is comparable to the emerging mysticism. Manuscript profile
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        70 - Epistemological Fundaments of Monotheistic Pedagogy (Possibility, Resources and Restraints)
          Mohammad Reza  Shahroodi Majid  Salehi Mohammad Safehian
        The God has been claimed as the goal of the universe trend in verses of Holy Quran like: “Indeed your lord is retaining.” (Alaq-8) and “Surely to Allah all things return.” (Shawra-53). And obviously, a movement without any Goal, Knowledge and Recognition, will never gui More
        The God has been claimed as the goal of the universe trend in verses of Holy Quran like: “Indeed your lord is retaining.” (Alaq-8) and “Surely to Allah all things return.” (Shawra-53). And obviously, a movement without any Goal, Knowledge and Recognition, will never guide human to final destination. Thus, the evolutionary Movement of human, through monotheistic pedagogy system, has to be wisely and thinkfully for the human to achieve some levels of the good life, promised in holy Quran. Surely this movement has its own especial interpretation and analysis, generated from divine worldview that defers from epistemological fundaments of secular pedagogy such as experimental positivism, revelation-free Darwinism and humanism. Present paper studied the most critical epistemological fundaments of monotheistic pedagogy (consisting possibility, resources and restraints), through a descriptive analysis procedure, based on Holy Quran verses. According to result of this study, since human has unlimited epistemic and scientific capabilities from Holy Quran point of view, thus, possibility of attaining knowledge is certain for him. Unlike western Philosophy schools, Quran has recognized various tools and resources such as senses, wisdom, intuition, revelation and inspiration for the human to attain various types of knowledge. Within the pedagogical system of this Holy book, beside the determination of knowledge restraints, establishment of a monotheistic pedagogy comprehensive system and escort of human towards a good life is depended the on consideration of all epistemological tools, regarding to their levels. The most crucial result of this discussion is certain science attainment, and deep knowledge, considering its major role in realization of right knowledge. Manuscript profile
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        71 - Study and analysis of the nature, principles, extent, types and sources of epistemology
        Mohammad farajzadeh Mohammad Reza  Sarmadi
        The present study aimed to study and analyze the nature of epistemology, principles, extent, types and sources of knowledge. This applied research is descriptive and analytical. According to the results, science and knowledge are obtained using various sources such as n More
        The present study aimed to study and analyze the nature of epistemology, principles, extent, types and sources of knowledge. This applied research is descriptive and analytical. According to the results, science and knowledge are obtained using various sources such as nature, wisdom, revelation, etc. Meanwhile, the lack of access to such knowledge is a major obstacle to achieve the ultimate goal. Since different ways can be used to develop knowledge in the learners, teachers must pay attention to the best way of acquiring knowledge through such philosophical studies. Knowledge can only be obtained through experience. It should be noted that the purpose of education needs to be accompanied by knowledge. The anthropological perspective of existentialism, therefore, searches for the root of knowledge in man. Accordingly, more freedom must be given to the students in order to search for knowledge, given their psychological needs. Manuscript profile
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        72 - Semantics of the word "caliph" in the Qur'an And its relevance to the topic of "Imamate" with emphasis on companions
        alireza tabibi Fatemeh  Dastrang
        The semantic approach and attention to conceptual relationships by providing systematic solutions discover new semantic levels in Qur'anic research and provide the context for understanding the meaning of vocabulary without any presupposition.The term "caliph" is one of More
        The semantic approach and attention to conceptual relationships by providing systematic solutions discover new semantic levels in Qur'anic research and provide the context for understanding the meaning of vocabulary without any presupposition.The term "caliph" is one of the important Qur'anic concepts related to the "Imamate", which deals with issues in the Qur'anic reading of this term in Islamic theology. Therefore, the exact explanation of this term and the discovery of how it is related to the position of Imamate is necessary. Therefore, the present article uses a descriptive analytical method to understand the meaningful elements of the "caliph" and its adaptation to the position of "Imamate". The analysis of the verses including the term "caliph" and its derivatives based on the conjunctions and the combinations of the term in the text of the verses and the discovery of its semantic components led to the discovery of the meaning of the term "caliph" and the adaptation of the position of "prophecy" and " Imamate "has been named" califah Allah ".The Caliphate among the people is followed by chase, afterlife and time delay, but in the succession of man by God, it has a qualitative delay and contains the highest sacred and spiritual authority. Considering the semantic components of the "caliph" in the Qur'an and considering the companions of this term, all divine forgeries in the affairs of theatrical and the developmental are to the divine will, and the existence of traits such as faith, good deed and science is necessary for the position of the substitute. Therefore, the concept of the word caliph corresponds to the subject of Imamate in the Shiite epistemic system. Manuscript profile
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        73 - The Analysis of Love in Orfi Shirazi Lyrics with an Approach to Iran ‎ Thinking System
        mohsen berahmand
        In the Safavid era the Safavid kings encouraged poets to compose poems in the eulogy of the Prophet (PBUH) and had a negative reaction to the themes of love, thus poetry lost its boom and many poets emigrated from Iran to India and this gave rise to a new style nowadays More
        In the Safavid era the Safavid kings encouraged poets to compose poems in the eulogy of the Prophet (PBUH) and had a negative reaction to the themes of love, thus poetry lost its boom and many poets emigrated from Iran to India and this gave rise to a new style nowadays referred to as Indian style. Orfi Shirazi is one of the first poets to play an important role in the construction and development of this style. This is a content analysis paper based on library resources. We have attempted to analyze the first one hundred lyrics of Shirazi Orfi from his book of poem to examine love in his thinking system. The results show that his lyrics are manifestations of love in the form of self-harming thoughts, expressing the hardships and pitfalls of love, the warmth of love and the burning of love, the high value of love, the mystical conduct associated with love, parting, the pain and sadness of love, the gay relationship, describing the behavioral characteristics of the lover, addressing expressions such as eye and gaze description, facial expression, lips and mouth, eyelashes, and stature. Manuscript profile
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        74 - Restoration of the forgotten knowledge of the universe (How, Factors and Obstacles)
        سیدعلی موسوی
        Natural knowledge is a special kind of knowledge that, unlike intellectual cognition, is not acquired, but within human beings, and according to the verses and narratives that are rooted in the worlds before the world, there is the world. The question now is how this kn More
        Natural knowledge is a special kind of knowledge that, unlike intellectual cognition, is not acquired, but within human beings, and according to the verses and narratives that are rooted in the worlds before the world, there is the world. The question now is how this knowledge is evident and flourishing; what causes it to be restored and what barriers prevent it from occurring. Based on the verses, narratives and human experiences, this kind of knowledge shows and appears in traumas and hardships when human hands are cut off from all apparel. It is also reminiscent of the divine men who are the prophets and the imams (as), and the practice of their commands. In this article, first, what is the nature of the world of the world, with regard to the verses and narrations, and then how to restore the innate knowledge, its factors and obstacles is explained. Manuscript profile
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        75 - The Faith in the Separation School (Maktab-e Tafkik) “Emphasizing on Maleki Mianaji's views”
        Javad  Ansari Fard aflatoon sadeghi shahabboddin vahidi mahdi khadmi
        The faith is one of the most valuable religious issues that it has always been considerable to scholars. In the approach of faith, the essence of Faith, its relation to Islam, to reason, and its subjects have always been discussed. The importance of these issues is that More
        The faith is one of the most valuable religious issues that it has always been considerable to scholars. In the approach of faith, the essence of Faith, its relation to Islam, to reason, and its subjects have always been discussed. The importance of these issues is that they play an important role in the individual and social functioning of every human being. The contemporary approach that focuses on these issues, especially the relation of faith and reason, is the school of separation. In viewpoint of Maleki mianaji “one of the Maktab-e Tafkik followers” Faith is Confession and acknowledgment to existence of God, Divine prophets, the world hereafter, the scriptures and the Hidden and Angels. According to him, the faith has degrees and the Faith to God and the Faith to The world hereafter is the first degrees of Faith. He believes the faith to God is after his cognition. The notable point in the Maleki mianaji’s views is that the faith is the creature of God and the man must earn it. On the other hand, the knowledge that is the basis of faith is realized by God through the prophet and the infallible Imams. The present article describes and analyzes the Maleki mianaji’s statements of faith, especially his interpretive approach, and seeks to highlight the specific points of this approach. Manuscript profile
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        76 - Mystical unity of the existence in the Imamite jurisprudence
        Mohammad Rasul  Ahangaran ss dd
        One of the beliefs formed among a number of muslims is a mystical unity of existence that is the place of the dispute between mystics and some jurists.it is considered as a pure oneness and at the other hand it is regarded as a disbelief. Therefore, it is necessary to c More
        One of the beliefs formed among a number of muslims is a mystical unity of existence that is the place of the dispute between mystics and some jurists.it is considered as a pure oneness and at the other hand it is regarded as a disbelief. Therefore, it is necessary to clarify the aspects of the issue by study of the jurists” words of the mystics” words. After the survey of the jurists ' statements as well as the discourse on unity of existence, there are two main points of the question: first, excommunication absolutely and the second is conditional. It seems that it is possible to match the first point of view with sofia ignorants wich their words are obviously near to pantheism and solvent thought. انگاری of the . on the other hand , according to the fact that the primary principle is “ who confeses to islam orally is a muslim ” therefore blievers to the unity of existence are muslim and pure and essentially the jurisprudent , until the issue is not clear to him , it will not be permitted . Moreover, the emergence of mystic jurisprudent and the jurisprudent mystics and their viewpoint on the issue of knowledge is very helpful. In this paper, descriptive - analytical method and library data have been used. Manuscript profile
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        77 - Analysis of the quality of human knowledge from the perspective of Mirza Javad Tehrani
        Ali Akbar Haeri Movahhed yahya Kabir
        The school of separation is a contemporary thought school in which soul is considered a material thing just as body is. However, beyond the material world, there is the wisdom created by The Almighty God to mediate His divine grace. And when the lights of wisdom are ca More
        The school of separation is a contemporary thought school in which soul is considered a material thing just as body is. However, beyond the material world, there is the wisdom created by The Almighty God to mediate His divine grace. And when the lights of wisdom are cast on the soul knowledge is grown. Mirza Javad Tehrani, based on Qur’anic Verses and the Traditions, has offered a tripartite classification of knowledge including the innate knowledge, the knowledge of remembrance (of God) and the gifted knowledge. He sees pure obedience and penitence as the sole means of obtaining knowledge. In his ideology, the true knowledge differs from human knowledge in that it has its roots in the divine source; therefore, the underlying presumptions of human knowledge, such as philosophy and mysticism, constitute the greatest obstacle to attaining true knowledge. Through content analysis, the present library research aims at introducing and Criticizing the intellectual ideology of Mirza Javad Tehrani and answering the question of how he presents and analyzes human knowledge Manuscript profile
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        78 - levels of the epistemological authority of Hazrat Fatemeh (PBUH)
        Narges  Rudgar
        The purpose of this study is to investigate the levels of epistemological authority of Hazrat Fatemeh Zahra. Hazrat Zahra (PBUH) due to her dignity of guardianship and infallibility, like a ladder that is connected to the Divine Throne, benehits the inhabitants of diffe More
        The purpose of this study is to investigate the levels of epistemological authority of Hazrat Fatemeh Zahra. Hazrat Zahra (PBUH) due to her dignity of guardianship and infallibility, like a ladder that is connected to the Divine Throne, benehits the inhabitants of different degrees of existence from her epistemological clarity according to their rank and rank. N. This benefit starts from the epistemological level and continues to the highest level, in a way that the special divine guardians and the Imams of the Infallibles (AS) also benefit from her knowledge. The present study, with this hypothesis, explores and analyzes the different levels of the epistemological authority of Hazrat Siddique Tahereh and by relying on verses and hadiths and citing historical manuscripts as well as Sunni and Shiite interpretations and analyzes of Islamologists. Both Shiites and Sunnis are trying to answer this question "what are the levels and levels of the epistemological authority of Hazrat Fatemeh Zahra (PBUH) in the Islamic world and how is this epistemological authority analyzed at different levels?" Accordingly, this authority has been classified and analyzed in three levels: 1. Muslim community 2. Shiite 3. Ahl al-Bayt (as), by qualitative research method. Manuscript profile
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        79 - Investingation and analysis of mystical contradictions in sonnets of Asiri Lahiji
        Maryam  Pirasteh samera rostami Mohammad Ali  Atash Soda
        One of the salient features of mystical poems is the expression of lofty mystical thoughts by using mystical reciprocal elements. These reciprocalities are mainly derived from the experiences and inner revelations of mystical poets who have expressed them by dying from More
        One of the salient features of mystical poems is the expression of lofty mystical thoughts by using mystical reciprocal elements. These reciprocalities are mainly derived from the experiences and inner revelations of mystical poets who have expressed them by dying from the material world and receiving the truth. Asiri Lahiji is one of the mystic poets of the ninth century AH, whose reciprocal elements are well reflected in his poems; This means that he has defined his mystical experiences in the form of paradoxical themes for the audience, and this important thing is rooted in his intellectual contemplation and expresses his practical mysticism. Among his poems, his lyric poems contain long mystical themes in which the poet describes them in a paradoxical way. The main purpose of this descriptive-analytical research is to investigate mystical contrasts in Lahiji captive lyric poems. The results of the research show that the difference between reason and love, pain and treatment, connection and sorrow, unity and plurality, essence and attributes, names and attributes, manifestations of romantic and ascetic Sufism, annihilation and survival, existence and non-existence are the most frequent reciprocal themes in these lyric poems. They are poets. In all cases, each of the reciprocal elements complements the opposite element; In other words, these reciprocal themes seem to contradict each other, but inwardly they are one and pursue the same goal. Manuscript profile
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        80 - Analysis of children's characters regarding the importance of childhood in Attar's Tazkereh al-Awliya
        arezo hagigi seyed mohsen sajedirad mohamad ali atashsowda
        Tazkirat al-Awliyā is one of the valuable mystical works in which Attar Neyshapouri introduces the Sufi saints by mentioning their sayings, anecdotes and wise narrations. A majority of this book consists of narratives about the life and characteristics of saints with a More
        Tazkirat al-Awliyā is one of the valuable mystical works in which Attar Neyshapouri introduces the Sufi saints by mentioning their sayings, anecdotes and wise narrations. A majority of this book consists of narratives about the life and characteristics of saints with a narrative structure. In these narratives, there are other relatively fixed characters besides the saints, one of whom are children. they have two different faces in the inner layers of their characters; sometimes they are children in their own sense; sometimes they are identical to the characters of "the Old" and "unseen language". Using purposive sampling method and content analysis, in this article we investigate the manifestations of children's characters in Tazkirat al-Awliyā and at the same time, examine the childhood, the saints' views towards children, and different manifestations of children's characters and their roles in this mystical narrative. Manuscript profile
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        81 - Emanation of sensory perception and its certainty: inquiry of the influence of the Stoics on Mulla Sadra
        Ebrahim  Arash Mohsenn Fahim Mojtaba Jafari ashqavandi
        In this research, Mulla Sadra's theory about the union of sensory and senses in sensory perception was examined based on the issue of the emanation of sensory perception and its certainty. The importance of the issue is in the sense that Mulla Sadra was influenced by th More
        In this research, Mulla Sadra's theory about the union of sensory and senses in sensory perception was examined based on the issue of the emanation of sensory perception and its certainty. The importance of the issue is in the sense that Mulla Sadra was influenced by the Stoic theory in relation to this issue, and he himself clarified this issue.. Mulla Sadra's theory about sensory knowledge is the actualization of the forms of sensations for the soul and its realization in the sensory world. This kind of approach to knowledge as an ontological form that considers the relationship between the senses and the sensory perceptions as a kind of evolutionary relationship is different from the peripatetic theory. In Peripatetic theory, the forms of sensations in the soul are a prelude to rational knowledge through the abstraction of these forms. According to Mulla Sadra, the soul is active in the level of sense because it is the issuer of forms of sensations instead of being passive and therefore knowledge at this stage is also scientific and certain. Mulla Sadra has stated that, many thinkers before him had believed this promise. Accordingly, in this research Mulla Sadra's theory of sensory knowledge has been matched with the theory of epistemological impression of the early Stoics. In the theory of epistemological impression, the early Stoics consider sensory perception as the face for the matter of the soul on which it is engraved. The early Stoics consider the certainty of an epistemological impression to be synonymous with the soul and use it for the excellence of wisdom and morality in individuals. The results of the research show that Mulla Sadra and the early Stoics paid attention to the homogeneity of the senses and the activity of the soul in sensory perception to obtain sensory certainty. The method of conducting the research is content analysis and innovation of research is the possibility of dialogue between Mulla Sadra's views and early Stoic philosophy in the field of epistemology. Manuscript profile
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        82 - Some examples of the direct path from the mystical viewpoint of Imam Khomeini (RA)
        Pouran  Bagheri Afshar Maryam  Bakhtiar Aliyar  Hosseini
        The straight path is one of the important issues that Imam Khomeini not only paid a lot of attention to but also talked about repeatedly in his books and lectures, both in general and in the mystical verb. And he sees the comfort, tranquility and happiness of man in the More
        The straight path is one of the important issues that Imam Khomeini not only paid a lot of attention to but also talked about repeatedly in his books and lectures, both in general and in the mystical verb. And he sees the comfort, tranquility and happiness of man in the path of straightness. Moreover, in various places, considering the requirements of his audience, Imam khomeini pointed to different aspects of the direct path, including its examples. In this article, which is a descriptive-analytical research, the examples of the direct path of the Proletarians and those who have not entered the path are discussed based on Khomeini's point of view. The straight line is not merely a mental phenomenon but a fact in case it is ignored by man, his fall in the worlds is invitable last but not least, by recognizing the examples of the Ahl al-Bayt (peace be upon them), which are a concrete and obvious example of a straight path, one can reach the goal of mankind. Manuscript profile
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        83 - Mystical expressions and interpretations in Forsat-ol doleh poetic works
        monavar sadraei seyed mohsen sajedirad samera rostami
        Islamic theosophy demonstrates the cultural, social, national and religious essence of a country which gives beauty to the works of poets and consequently acts as a valuable artistic heritage which posterity benefit from.Meanwhile the existing article investigates and d More
        Islamic theosophy demonstrates the cultural, social, national and religious essence of a country which gives beauty to the works of poets and consequently acts as a valuable artistic heritage which posterity benefit from.Meanwhile the existing article investigates and describes mystical terms in the poetical works of Forsat ol Doleh. The research method is described to be descriptive-analytical. As a result, The aim and purpose of this article is to demonstrate and determine the usage method of mystical terms. So, the results demonstrate that Forsat has added new concepts to vocabularies like previous poets and used them in mystical interpretations and expressions such as love spring, love wall, love springe and love imagination. We conclude that Forsat is among those poets who has used pub-like expressions in serval places and created several significant combinations. We can imply that one of these expressions is astute which forms some combinations as tavern astute, arc-burning astute, bowl eating astute, clear-sighted astute and stable astute. Manuscript profile
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        84 - A critical look at the foundations of the Tafkik School (centered on Sheikh Mojtaba's Qazvini)
        Ali Ghadrdan  Gharamaleki
        The Tafkik School has different principles, principles and rules that rely on them to explain their views and opinions. In this article, an attempt has been made to explain and evaluate the principles of this view. The purpose of this study is to show the weakness of th More
        The Tafkik School has different principles, principles and rules that rely on them to explain their views and opinions. In this article, an attempt has been made to explain and evaluate the principles of this view. The purpose of this study is to show the weakness of the foundations of this view. The weakness of the foundations of a view is the source of doubt in the validity of that view. By researching the library in the works of the separatists, especially Mr. Mojtaba Qazvini, the author has studied their foundations and analyzed them in the form of "epistemological and methodological" and "ontological" foundations. After explaining these principles, the author critically evaluates them. Whereas, on the one hand, one of the basic conditions for the application of "school" to an approach and attitude is the existence of correct and sound foundations, and on the other hand, segregation lacks this condition; It should be said that separation is an attitude and an intellectual view and not a school, and it is permissible to refer to a school. Manuscript profile
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        85 - Indian spirituality and the implementation of Islamic mysticism (with emphasis on status of Abu Nasr Sarraj and Castaneda)
        Zahra  Paridokhtan Mohammad Moghaddam Mohammad Ali  Sharifian
        Mysticism is the way to gain knowledge, insight and an inner journey to reach God. Islamic mysticism is based on the experiences of mystics such as Abu Sa'id Abu al-Khair, Abu Nasr Saraj, Rumi, and other mystics, and Indian spirituality has been introduced to societies More
        Mysticism is the way to gain knowledge, insight and an inner journey to reach God. Islamic mysticism is based on the experiences of mystics such as Abu Sa'id Abu al-Khair, Abu Nasr Saraj, Rumi, and other mystics, and Indian spirituality has been introduced to societies among Mexican Indians based on the experiences of Carlos Casta .eda. This article has been studied in a descriptive-analytical library with the aim of comparing the condition of the seeker in Indian spirituality with the condition of the seeker in Islamic mysticism based on the condition mentioned by Abu Nasr Saraj in the book "Al-Lama". The result of the research shows that the Indian seeker experiences conditions such as: meditation, closeness, love, fear, hope, ecstasy, love, reassurance, observation and certainty, the tens of levels of conditions mentioned in "Al-Lama", with the difference that The reason for the emergence of this spirituality is not the division of the stereotypes of "state". Manuscript profile
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        86 - Comparative study and analysis of the perfect man In the thought of Sheikh Mahmoud Shabestari and Abdul Rahman Jami
        Samaneh  Sotoudeh Kheirabadi Samira  Rostami Mohammad Ali  Atash Soda
        The word human is one of the categories that has always been studied and explored in religions, schools and human knowledge. In the present study, the perfect human being and his existential values in Golshan Razn Masnavi of Sheikh Mahmoud Shabestari and the Golden Dyna More
        The word human is one of the categories that has always been studied and explored in religions, schools and human knowledge. In the present study, the perfect human being and his existential values in Golshan Razn Masnavi of Sheikh Mahmoud Shabestari and the Golden Dynasty of Abdolrahman Jami are studied and compared descriptively-analytically. Since both poets are influenced by theoretical mysticism and the views of Mohi al-Din Ibn Arabi, in fact, these works are discussed from the perspective of theoretical mysticism, which is the product of Ibn Arabi's thoughts. In theoretical mysticism, the main purpose of creating the universe is the perfect man, and the perfect man is the place of all the designs of the divine names, and in fact the universe was created because of him. The results show that there are many similarities in the above topics, including the themes of Muhammadan truth, the attribution of the perfect man to the attributes of the Almighty, the unity of existence, rank and status of the perfect man in the mystical ideas of Golshan Raz in the eighth century and the Golden Dynasty. It is found in the ninth century AH. Manuscript profile
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        87 - Investigation of the Viewpoint of Elementary Students about Personal Epistemology: A Qualitative Study
        Zahra Tanha Parvin Kadivar Mohammad Hosein Abdollahi Jaefar Hasani
        Recent study in of students’ beliefs about nature of knowledge and knowing as one of the effective constructs in learning have been considered. The present study with the aim of identity constituent elements of personal epistemology with an emphasis on qualitative metho More
        Recent study in of students’ beliefs about nature of knowledge and knowing as one of the effective constructs in learning have been considered. The present study with the aim of identity constituent elements of personal epistemology with an emphasis on qualitative methods that focus groups was performed. Hence, sample of 72 children aged 7-12 years with purposeful sampling strates were selected from schools in Tehran and were interviewed in groups of 6 persons. Results indicated that personal epistemology consisted of simple knowledge, certain knowledge, source of knowledge and justification of knowing. Hence, cultural factors with Islamic approach governing on the structure of schools has affected student’s views and exploratory factor structure of western culture was different. Manuscript profile
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        88 - Gnostic and symbolic traits of the Qalandars in the works of Sanai, Attar, Maulana and Hafez
        zahra sherafati zahra nourozi
        The Qalandar is one of the terminology that has been used extensively in literature and poetry. This term has been used in Sufism and Sufism sources in the Sufi meaning but lacks subtle interpretations and symbolic descriptions. Farsi-speaking poets, especially the myst More
        The Qalandar is one of the terminology that has been used extensively in literature and poetry. This term has been used in Sufism and Sufism sources in the Sufi meaning but lacks subtle interpretations and symbolic descriptions. Farsi-speaking poets, especially the mystic and Sufi poets, present their subtle and delicate descriptions of the term in symbolic and symbolic language in their poems. The discovery of the symbolic meaning of this word in mystical poetry contributes to the understanding and understanding of many of the Quranic traits and qualities of poetry. One of the traits and qualities of the Qalandars in the mystical symbolic poetry is the following: Leaving of belongings, infidels, Randy, leaving the appearance of religion and the appearance of sharia, writing and ... Manuscript profile
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        89 - Western Surrealism resonates in the Water footsteps of Sepahri
        Mehrdad Aghaei fazel abbaszade susan ghayebzadeh
        Abstract Surrealism, with all its misgivings and confusion, has thrown so much fire into the lives of literature that it has swept across the East like a devastating slave and has swept all over the world. Sohrab Sepehri, an Iranian poet and painter and naturalist, mad More
        Abstract Surrealism, with all its misgivings and confusion, has thrown so much fire into the lives of literature that it has swept across the East like a devastating slave and has swept all over the world. Sohrab Sepehri, an Iranian poet and painter and naturalist, made his surrealistic inspirations in his poetry during his travels to the East and West, as well as his acquaintance with Eastern mysticism and Western literature schools. This article seeks to introduce the school of surrealism to examine its features in Sepehri's poem "The Water footsteps." According to the evidence in this famous poem, it was concluded that Sepehri, in his poetic style in "The Water footsteps" had surpassed many of the surrealistic principles and grounded in the realities that even the Westerners themselves They need a hand. The purpose of this study is to depict the real world in a supernatural language and to reach the supreme truth through mental and spiritual affairs, by using the school of surrealism in this poet's work. Manuscript profile
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        90 - Mystical secrets and expressive secrets in Rumi's Masnavi
        fazel abbaszade Mehrdad Aghaei
        At the beginning of the Masnavi, Rumi describes the mystical thirst for the separation of the spiritual soul from its origin with the sorrowful language of the reed, with the heartfelt melody and sincere sighs of the reed. This letter is an excerpt from the six books More
        At the beginning of the Masnavi, Rumi describes the mystical thirst for the separation of the spiritual soul from its origin with the sorrowful language of the reed, with the heartfelt melody and sincere sighs of the reed. This letter is an excerpt from the six books of the spiritual Masnavi and also an explicit proof of all the poems of this literary and mystical treasure, which paints a picture of separation and mourning from the very beginning. The point to be considered is the meaning of the words "anecdote" and "complaint" in the first verse of Masnavi, which has been described by several commentators and each of them has had a specific interpretation of it. This article intends to evaluate and critique some of the meanings proposed by a number of commentators by descriptive-analytical method and in proving the alleged meanings and concepts, the subject is divided into two axes: the vertical context of the letter and the proportional and contradictory context of the word. Discuss and analyze with mystical houses, valleys and authorities. The results of the research indicate that the mystical topics in any literary work, including the spiritual Masnavi, are so extensive and rich in content that everyone can understand it to the best of their knowledge. The concept of "complaint" in the letter is not a protest complaint expressed by some commentators, but "disgust" of separation, "description of the pain of longing" and "lamentation" and romantic prayers that Rumi in the vertical axis of its poetry. Has decrypted. Manuscript profile
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        91 - The Approach of Philosophy and Children in Ibn Tufayl’s Hayy Ibn Yaqzan
        Nadia  Maftouni
        It is possible to find some approaches towards philosophy and children in theworks of Muslim philosophers. One of these works is that of Hayy Ibn Yaqzan which is written by Ibn Tufayl which is known as the first philosophical novel. Hayy Ibn Yaqzan is the name of a boy, More
        It is possible to find some approaches towards philosophy and children in theworks of Muslim philosophers. One of these works is that of Hayy Ibn Yaqzan which is written by Ibn Tufayl which is known as the first philosophical novel. Hayy Ibn Yaqzan is the name of a boy, who lives in an uninhabited island, in the lap of nature and among the animals where a deer has undertaken to bring him up. Apart from his physical growth his intellectual growth also proceeded ahead in the lap of nature following which he attained a kind of intellectual, philosophical and mystical maturity. At the end of this story Hayy came to be acquainted with the inhabitants of other island and found that what he earned through thinking about himself and the nature is in consistent with religious teachings. This approach is considered to be a part of Hayy’s intellectual and philosophical compartment. Some of Hayy’s intellectual approaches in the course of his intellectual process since his childhood to old age led to certain achievements in the field of technology, natural science, philosophy, and gnosis. It is possible to analyze Hayy’s way of thought with reference to the four spiritual journeys. Manuscript profile
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        92 - The Sociological Study of the Implications of Cultural the Apartments Life in Iran (Stressing Tehran)
             
        Coincide with the development of modern urban life and to bring one's own culture in community life, culture and traditional life has undergone many change and evolution in come. Development of appartement,s life as an important symbols and indication of new urban life More
        Coincide with the development of modern urban life and to bring one's own culture in community life, culture and traditional life has undergone many change and evolution in come. Development of appartement,s life as an important symbols and indication of new urban life, with its cultural implications of intentionally or unintentionally income a lot. This may suggest a positive from the perspective of us or not, but what is definite this kind of life, a lot of impact in the sphere of the culture of the people's lives from the apartment, sometimes accepted by some segments of society is also. This research sought to explain the cultural implications of community life apartment life. In part of theoretical basics, the most important principles of the different schools of scholars studied sociology. In this study, the method of collection, and the questionnaire using the likert range has been formulated, is used. For the analysis of the findings as well as SPSS software was used Manuscript profile
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        93 - A Study of the Rise of Shi‘ite Gnosis in Ibn Sina’s Life and Works with an Emphasis on his Ideas in Namat al-‘arifin
        Fereshteh Nadry Abyaneh Nadry Abyaneh
        A gnostic’s method of unveiling entails the purification of the soul, self-refinement, and observation of divine traditions and duties. Islamic gnosis is divided into two theoretical and practical types. In Ibn Sina’s view, any opposition to gnosis and gnostics is due t More
        A gnostic’s method of unveiling entails the purification of the soul, self-refinement, and observation of divine traditions and duties. Islamic gnosis is divided into two theoretical and practical types. In Ibn Sina’s view, any opposition to gnosis and gnostics is due to being ignorant of the station of gnostics. Similarly, any agreement with gnostics and respecting and appreciating them result from being cognizant of their supreme status. Naturally, people usually stand against and oppose what is unknown to them. After demonstrating the necessity of piety and worship as the necessary conditions for happiness, Ibn Sina maintains that they are not enough for attaining this goal and considers gnosis to be superior to the above qualities. However, he emphasizes that a gnostic is an individual who is not content even with attaining the status of being a true gnostic and prefers truth to gnosis. The Shi‘ite gnosis relies on a treasure of traditions and prayers in addition to Qura’nic verses. In the history of gnosis, Ibn Arabi (died in 638 AH) and Seyyed Haydar Amuli (died in 787 or 794 AH) are called the fathers of Islamic and Shi‘ite gnosis. Ibn Sina (died in 428 AH) enjoys great fame in the eye of the public in the fields of Peripatetic philosophy and medicine and has been called the new Aristotle; however, he has not developed a great name in the field of gnosis. Nevertheless, a study of his life and works prove the opposite. There is no doubt about his being a Shi‘ite Muslim; hence, this paper aims to demonstrate that the fundamental principles of the kind of gnosis he discusses in his works were developed under the influence of Shi‘ite gnosis (although the related references have not been directly mentioned in Ibn Sina’s works). Manuscript profile
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        94 - A Study of the Truth of Attributing the Salaman wa absal Treatise to Ibn Sina
        Seyyed Mohammad Kazem  Madadi al-Musavi
        This study examines the truth of attributing the Salaman wa absal treatise to Ibn Sina and explores its content based on historical proofs. Several versions of the story of Salaman wa absal have been composed in the course of history; however, Ibn Sina’s version is ques More
        This study examines the truth of attributing the Salaman wa absal treatise to Ibn Sina and explores its content based on historical proofs. Several versions of the story of Salaman wa absal have been composed in the course of history; however, Ibn Sina’s version is questionable in terms of both its existence and its content. Unlike his other works, the original text of this treatise is not available, and it has not been studied or investigated in its own right. Neither has it received much attention on the part of philosophers. Here, the writer initially examines the documents on the existence or non-existence of this treatise and, then, refers to certain reports which provide some information regarding its potential content. Accordingly, he concludes that Ibn Sina most probably wrote this work, and that his original version certainly exists. However, he maintains that there is no definite proof regarding its content and argues that there are merely two reports on two types of content for this treatise. Finally, he states that certain historical misunderstandings have occurred in relation to this work over time, which has resulted in committing some serious errors regarding its content and its attribution to Ibn Sina. Manuscript profile
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        95 - Meaning of Truth in the View of Muslim Philosophers with an Emphasis on Ibn Arabi’s Works
        Mohsen  Habibi Mohammad Sadiq  Rezaee
        The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western phi More
        The truth and its meaning have always been discussed by gnostics and philosophers in the course of history. Philosophers have mainly dealt with truth in its logical sense; however, some philosophers, such as Mulla Sadra in Islamic philosophy and Heidegger in Western philosophy, have paid attention to truth in its ontological sense, which is very close to Islamic gnostics’ particular impression of this word. The meaning of truth in gnostics’ view is greatly influenced by its meaning in the Qur’anic and traditional culture. One of the divine names mentioned in the Holy Qur’an is the “Truth”, and Almighty God has called Himself by this name. Some philosophers such as Ibn Arabi used to refer to Qur’anic verses and traditions in order to consolidate their religion. Muslim gnostics concede that there is only one truth in the world, and it is the Necessary Being. They believe that any existent other than Him is mentally-posited and is among the manifestations of that simple Truth. That is why gnostics, themselves, consider the religion of the philosophers who believe in the graded unity of existence to be atheistic and believe in the individual and true unity of existence. Hence, they view closeness to the truth as the only way to attain it and have always been after some ways in order to gain proximity to that original Truth. On the other hand, gnostics consider the human soul to be the most complete locus of the manifestation of God; therefore, the first step in Islamic gnosis in order to attain the knowledge of God is to attain the knowledge of the soul. Ibn Arabi also believes that wayfaring towards God is of vital importance for learning about that single Truth. Manuscript profile
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        96 - Farabi and his Distinction between Existence and Quiddity
        Ghasem  Purhassan
        One of the innovations of Farabi and Islamic philosophy is the theory of the distinction between existence and quiddity. This view was merely developed in the light of understanding the meaning of the reality of being. Islamic philosophers, particularly Farabi and Ibn S More
        One of the innovations of Farabi and Islamic philosophy is the theory of the distinction between existence and quiddity. This view was merely developed in the light of understanding the meaning of the reality of being. Islamic philosophers, particularly Farabi and Ibn Sina, because of their epistemological rupture with Greek tradition, sought to understand being differently from Aristotle and, in a way, abstained from reducing the question of being to the question of the whatness of objects. In addition to a conceptual and logical distinction, Farabi managed to develop and present an ontological distinction in the field of philosophy. Ibn Sina expanded it so vastly that some might consider this theory as one of his own philosophical achievements. After the problem of the evidence and principliality of existence, the quality of the relationship between existence and quiddity turned out to be one of the most important discussions in Islamic philosophy. At the beginning, under the influence of dividing being into necessary and possible types, Muslim philosophers tried to explain the fundamental difference between them through explaining the relationship between quiddity and existence. As a result, they considered two propositions as the basis of two interpretations of existence and the explanation of its relationship with quiddity. The theory of the synthetic nature of quiddative existents in terms of their existence and quiddity, the existence’s being superadded or accidental to quiddity, and the distinction between existence and quiddity in existents are the views that emerged in Islamic philosophy with Farabi and gradually came to the fore as the most important discussions concerning existence. Furthermore, Farabi’s discussion concerning the individuation of quiddities and the criterion for individuation, which was later accepted by all Islamic philosophers and emphasized by them, was developed under the influence of the above theories. In this paper, the writer has initially tried to provide a correct understanding of the theory of distinction through clarifying its fundamental bases. Then he has clarified its ontological and philosophical consequences and highlighted the importance of this theory in Islamic philosophy. Such an explanation necessitates an extensive investigation of Farabi’s ideas about existence, the meaning of existence, and the existence-quiddity relation. Manuscript profile
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        97 - The Meaning and Object of Intellectual Intuition in Ibn Sina’s Oriental Ethics
        Mir Saeid  Mousavi Karimi Ali Akbar  ‘Abdolabadi Muhammad Hani  Jafarian
        The present paper presents a definition for “intellectual intuition” in Ibn Sina’s Oriental epistemology as referred to in his Rasa’il mashriqi. Accordingly, in the first part, the writers initially explore the different meanings of intuition. Then, through an analysis More
        The present paper presents a definition for “intellectual intuition” in Ibn Sina’s Oriental epistemology as referred to in his Rasa’il mashriqi. Accordingly, in the first part, the writers initially explore the different meanings of intuition. Then, through an analysis of Ibn Sina’s epistemological system, under titles such as “A Study of Different Stages of Acquiring Knowledge” and “A Study of Various Stages of Conjecture”, they try to explain Ibn Sina’s specific definition of intellectual intuition. Finally, by comparing his definition with other ones, they pinpoint their differences and similarities and refer to his all-inclusive definition of intellectual intuition. In the second part, through investigating the specific features of Ibn Sina’s definition of this concept, the writers introduce the objects of intellectual intuition, the good and evil moral attributes of the soul, the evident ethical propositions, and the particular ethical acts. Manuscript profile
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        98 - Essentialism and the Issue of Knowledge in Mulla Sadra and Heidegger
        Mohammad Reza  Balanian
        The propositional language of Aristotelian logic concerning the existents of the world is based on his 10 categories. The habit of employing this language in everyday life and in the field of philosophy has resulted in the emergence of certain difficulties regarding som More
        The propositional language of Aristotelian logic concerning the existents of the world is based on his 10 categories. The habit of employing this language in everyday life and in the field of philosophy has resulted in the emergence of certain difficulties regarding some philosophical problems. From among them, we can refer to the problems related to essence or quiddity and the quality of acquiring the knowledge of existents in the outside world. The purpose of the present paper is to reveal the quality of the effect of this kind of language and, following it, essentialism in the realm of epistemology with special reference to two philosophers of existence in the East and West, Mulla Sadra and Martin Heidegger, respectively, concerning the terms “essence” and “quiddity”. Here, the writers conclude that, based on Heidegger’s philosophy and Mulla Sadra’s Transcendent Philosophy, particularly as reflected in the words of some of the commentators of the second school, the logic of essentialism and its tools are not capable of solving the problem of the conformity of mental forms with external realities and providing a justifiable criterion for defending this conformity. Manuscript profile
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        99 - Worlds of Intellect and Beyond-Intellect in Ayn al-Qudat
        Seyyed Mustafa  Shahraeini Nahid  Najafpoor
        As a science representing rationality and intellection, philosophy can liberate human beings from the sensible world, which is the abode of darkness and ignorance, through teaching them the correct method of using their thinking ability. In Ayn al-Qudat’s view, the sens More
        As a science representing rationality and intellection, philosophy can liberate human beings from the sensible world, which is the abode of darkness and ignorance, through teaching them the correct method of using their thinking ability. In Ayn al-Qudat’s view, the sensible world is the world of those people who look like human beings but are deprived of the truth of humanity. This is because they are ignorant and live in an animal world which is void of wisdom and thinking. He believes that, by benefitting from rationality, Man can leave the sensible world behind and step into the world of the intellect and thinking. In other words, they can begin the learning of philosophical sciences and other useful disciplines and develop wisdom and intelligence. Moreover, through even greater use of their intellect, they can step beyond the world of the intellect and enter another world which Ayn al-Qudat calls the “beyond-intellect world”. He argues that it is possible to attain this station in two ways: A) intellectual ascetic practice, in the sense that Man should become involved in the acquisition of theoretical sciences such as philosophy; B) training of the will, in the sense that Man should purify their inner reality from unpleasant conduct and behavior and socialize with the people of taste (dhawq). In this paper, by casting a glance at the three worlds of the sense, the intellect, and the beyond-intellect in Ayn al-Qudat’s view, the writers have discussed the role of philosophy and intellection in reaching the world of the beyond-intellect and attaining insight and knowledge, which lead to other-worldly happiness. Manuscript profile
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        100 - Explaining the Theory of Meta-History in Henry Corbin’s Philosophy
        Seyed Ali  Alamolhoda Marziyeh  Akhlaghi Naser  Mohamadi Hasan  Seyedarab
        Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain an More
        Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain and examine this theory and its impact on Corbin’s study of Iranian-Islamic philosophy and gnosis. In the realm of theoretical studies of history, the philosophy of history derives from philosophical studies and, accordingly, investigates history and historical events and incidents. In Corbin’s view, it is not possible to investigate the reporting of the history of philosophy based on the theory of the philosophy of history because one cannot describe historical events based on cause-effect relationships. Corbin’s view in this regard is rooted in theology. In fact, he has employed a theological approach in order to interpret the relationship between history and human beings; the philosophical periods of ancient Iran; Islamic philosophy and, particularly, the philosophical school of Suhrawardi (540-587 AH), and gnosis. He has attributed the issues related to the mentioned fields to the world of Ideas. Corbin benefitted from the theories of Edmund Husserl (1859-1928) and Martin Heidegger (1889-1996) in order to pose the theory of meta-history. The present paper is a first attempt at examining and analyzing Henry Corbin’s theory of meta-history. Manuscript profile
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        101 - Doubt and Certainty in Contemporary Islamic and Western Philosophies
        Abdurrazzaq  Hesamifar
        Doubt and certainty are two soulish states which form problematic and certain knowledge in the process of human cognition. Problematic knowledge is mainly obtained in the realm of empirical sciences, while certain knowledge is mostly acquired in the domain of certain no More
        Doubt and certainty are two soulish states which form problematic and certain knowledge in the process of human cognition. Problematic knowledge is mainly obtained in the realm of empirical sciences, while certain knowledge is mostly acquired in the domain of certain non-empirical sciences such as philosophy, logic, mathematics, and gnosis. In the history of philosophy, philosophers often sought certain knowledge and believed that it is possible to attain the truth. In contrast, skeptics undermined the acquisition of such knowledge and did not believe in the existence of any kind of truth. The confrontations of these two groups have always constituted a part of the history of philosophy. Such a confrontation has been revived in contemporary philosophy as a result of the discussions which are made in modern epistemology both in Islamic philosophy and Western philosophy. On the one hand, contemporary Muslim philosophers have tried to defend the strong epistemological principles of Islamic philosophy through negating the views of skeptics. They believe in realism in epistemology and reject any interpretation of knowledge which is based on subjective idealism. On the other hand, at least some contemporary Western philosophers have tried to provide some responses to the questions posed by skeptics by developing a number of new views. In this comparative study, the author has tried to evaluate the attempts of a group of philosophers of each side in this regard. It is eventually concluded that the responses of Islamic philosophers to the posed questions enjoy a stronger basis both in the past and at present. Manuscript profile
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        102 - An Evaluation and Pathology of the Components of Epistemology of the Modern Period in Human Sciences
        Ali  Karbalaei Pazooki Fatemeh Najafi Pazooki
        The formation of modern human sciences which are presently taught at the academic centers of the world dates back to the modern period in the West; an era which is known as the period of the separation of science, religion, intellect, and faith from each other. The theo More
        The formation of modern human sciences which are presently taught at the academic centers of the world dates back to the modern period in the West; an era which is known as the period of the separation of science, religion, intellect, and faith from each other. The theoretical principles of this field of knowledge are limited to matter from an ontological standpoint, to anthropology from a humanist standpoint, to secularism from an eschatological standpoint, and to sense perception, experience, verification, and instrumental intellect from an epistemological standpoint. The question is what the contexts and background of the formation of modern human sciences in the West are, and what epistemological, religious, psychological, and spiritual harms they might lead to. Following a descriptive-analytic design and through a historical review of the problem of knowledge in the West, the present study intends to revisit the epistemological factors influencing the formation of the human sciences of the modern period and their disadvantages. Restricting science to scientism; human being to humanism; the world of being to natural phenomena; acquisition of knowledge to sense perception, empiricism, causality, and pure rationalism, as well as focusing on an epistemological distinction between phenomena and things in-themselves, and ignoring inner sense and fitri (intrinsic) knowledge, intuitive intellect and revelation are among the significant factors which play roles in the formation of modern western human sciences. Moreover, they underlie the creation of epistemological, religious, and psychological crises; spiritual poverty; nihilism, and the like in the world today. Manuscript profile
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        103 - The Relationship between Weakness of Will and Ethical Life in Aristotle: A Glance at Socrates’ View and Aristotle’s Critique of Weakness of Will
        Simin Kheirabadi Ali Akbar  Abdol Abadi
        “Weakness of will” is one of the fundamental concepts in Aristotle’s ethics, a thorough understanding of which requires an understanding of its meaning and use in his views. In this paper, following a descriptive-analytic method, the authors initially refer to the lexic More
        “Weakness of will” is one of the fundamental concepts in Aristotle’s ethics, a thorough understanding of which requires an understanding of its meaning and use in his views. In this paper, following a descriptive-analytic method, the authors initially refer to the lexical roots of the expression of “weakness of will” in Greek and, then, try to explain Socrates’ idea of weakness of will and Aristotle’s critique of this view. Next, given some of the referents of the concept of weakness of will in Aristotle’s Nichomachean Ethics, they seek to demonstrate why human beings sometimes act against their ethical knowledge. Later they provide Aristotle’s analysis of the phenomenon of weakness of will as one of the obstacles to living an ethical life and argue that sometimes it stands in contrast to rationality. As a result, while being aware that something is ethically wrong or right, an individual, under the influence of their misplaced desires, might act unethically or cease to act ethically. In Aristotle’s view, a necessary condition for the rationality of ethical necessity is for human beings to benefit from “practical wisdom”. He also believes that if the intellect leads the other human faculties at the level of act, individuals will certainly choose and do the right thing. Manuscript profile
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        104 - The Relationship between the Pillars of Wisdom and Utopia in Suhrawardi and Plato
        Saeed  Rahimian
        The idea of utopia entails extensive discussions with a history as long as the history of humanity. Plato was the first philosopher who portrayed utopia in a philosophical mould. On the other hand, in the Islamic world, Farabi was the pioneer of this view and left it as More
        The idea of utopia entails extensive discussions with a history as long as the history of humanity. Plato was the first philosopher who portrayed utopia in a philosophical mould. On the other hand, in the Islamic world, Farabi was the pioneer of this view and left it as a legacy to the thinkers living after him until today. Shaykh Shahab al-Din Suhrawardi is one of the philosophers who gives a specific direction to his philosophical thoughts in search of an ideal state; one that emerges from the heart of his Illuminationist ontology and epistemology. The present paper aims to explore this firm relationship and, given the place of Plato’s ideas in Suhrawardi’s philosophy, highlights the points of agreement and disagreement of these two thinkers in this regard. Considering the similarities between their views, particularly in cases such as man’s interest in a civil society, the conformity and harmony between their ideal state and the order of being and confining the ruling power to the people possessing the knowledge of the truths of the higher world, one cannot deny the independence of Suhrawardi’s philosophy, especially, with respect to the leadership of an ideal state and its leader’s attributes. Manuscript profile
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        105 - Nature of Intellectual Intuition in Ibn Sina’s Oriental Ethics
        Mir Sa‘id   Musawi Karimi Ali Reza  Sayyad Mansur Muhammed Hani  J‘afarian
        The purpose of this paper is to determine the nature of Ibn Sina’s idea concerning the ethical epistemology of oriental works entitled “intellectual intuition”. In the study of the nature of intellectual intuition, the focus is placed on its component parts. In other wo More
        The purpose of this paper is to determine the nature of Ibn Sina’s idea concerning the ethical epistemology of oriental works entitled “intellectual intuition”. In the study of the nature of intellectual intuition, the focus is placed on its component parts. In other words, we will pay attention to elements which Ibn Sina considers as the sources of the acquisition of ethical knowledge under the title of intellectual intuition, and it appears that this kind of intuition results from a combination of these elements. Therefore, here the writers initially introduce the epistemological elements of intellectual intuition following a modern approach and maintain that intellectual intuition consists of three epistemological elements of intuition, introversion, and intellect. Then they clarify the role of each of these elements in the epistemological functions of intellectual intuition in Ibn Sina’s view. Next, through explaining the role of intuition in the ethical epistemology of contemporary intuitionists, they try to explore the particular functions of this epistemological layout in the eyes of contemporary thinkers. Finally, through a comparison of their ideas with those of Ibn Sina, the writers provide a more accurate picture of the whatness of intuition and its constituent elements in Ibn Sina’s philosophy. Manuscript profile
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        106 - A Historical Glance at the Move from Self-Knowledge to Knowledge of God in Peripatetic and Illuminationist Philosophies
        Seyyed Mohammed Kazem  Alavi
        The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanat More
        The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanation and interpretation of this hadith was not taken seriously in earlier schools of Islamic philosophy. In fact, it was not until the early periods of the Schools of Shiraz and Isfahan up to the period of the dominance of the Transcendent Philosophy among contemporary thinkers that great attention was devoted to clarifying and interpreting it. This paper is intended to discuss the background of these explanations and analyses in two of the early schools of Islamic philosophy, Peripatetic and Illuminationist philosophies, and even in those preceding them. The interpretation of the hadiths on self-knowledge in Islamic philosophy is united with psychology. That is why its background is traceable to Greek philosophy. In books on Islamic philosophy, some ideas and words have been attributed in this regard to Greek early philosophers, who are considered to mark the beginning of writing the history of this issue. The narration of these hadiths and similar words began during the first periods of Islamic philosophy with Ikhwan al-Safa (Brethren of Purity). They mainly focused on the importance of self-knowledge and the immateriality of the soul, which is more prominent in the Peripatetic philosophy considering the significance of psychology and self-knowledge in this school. Through relying on these hadiths, Ibn Sina demonstrated the most important problem of self-knowledge, that is, the immateriality of the soul, and uses it as a religious confirmation of this point versus the view of mutikallimun as to the corporeality of the soul. In Illuminationist philosophy, given the fundamental status of the dimension of the epistemology of the soul, a more basic approach to the relationship between self-knowledge and the knowledge of God is observed. This approach is introduced as an argument in order to demonstrate the existence of God and His attributes; it is an argument which is indeed superior to other arguments. What is clearly witnessed in this historical process is an interpretation referring to the possibility of self-knowledge and the possibility of the move from that knowledge to the knowledge of God, which is considered to be gradational in its most Illuminationist explanation. Manuscript profile
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        107 - Epistemological Place of Phronesis and its Importance in Aristotle’s Philosophy of Ethics
        Ali Nazemi Ardakani Reza Davari Ardakani Malek Hosseini
        Phronesis or practical wisdom is one of the intellectual virtues which Aristotle has defined as a predisposition for continuously becoming involved in practice while thinking wisely about good and evil affairs. The outcome of this predisposition or phronetic act is the More
        Phronesis or practical wisdom is one of the intellectual virtues which Aristotle has defined as a predisposition for continuously becoming involved in practice while thinking wisely about good and evil affairs. The outcome of this predisposition or phronetic act is the product of a kind of philosophical thinking which, in addition to viewing certain established principles, attends to madīna (polis) as a cradle for the development of acts; to finite, particular, and changing affairs as the subject of knowledge, and to Man as a free agent. The irregularity and, at the same time, legitimacy of phronesis provides individuals with a strategy not to surrender to fixed and strict scientific laws as the only legitimate tools of knowledge acquisition. Through making a methodological distinction between sophia or theoretical wisdom and phronesis, Aristotle has in fact founded the independence and irreducibility of practico-ethical knowledge about what is correct; practical deliberation cannot be reduced to logical arguments. In Aristotle’s ethical philosophy, accidental knowledge, as the knowledge of finite, particular, possible, and changing affairs, is a complement to essential knowledge, which pertains to pre-eternal and universal affairs and primal and fixed basic principles. Sophia and phronesis can lead to happiness only in case they function as the two sides of the same coin. Manuscript profile
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        108 - An Approach to the Concept of Knowledge in Pahlavi Texts and its Connection with Morality and Education
        Sheyda  Riyazi Heravi Masud  Safaei Moghaddm Mohammad Jafar  Pakseresht Shahram  Jalilian
        Knowledge has been manifested in Pahlavi texts, such as Avesta, in the word “wisdom”. In such texts, Ahura Mazda is the origin of wisdom and knowledge and controls the beginning and end of creation in the light of His Omniscient wisdom. In Pahlavi texts, Bahman or good More
        Knowledge has been manifested in Pahlavi texts, such as Avesta, in the word “wisdom”. In such texts, Ahura Mazda is the origin of wisdom and knowledge and controls the beginning and end of creation in the light of His Omniscient wisdom. In Pahlavi texts, Bahman or good thought is the first Amoša Spenta that Ahura Mazda created and, in this way, actualized His role in creation. Moreover, Bahman is the symbol and manifestation or Ahura Mazda’s Omniscient wisdom of His created things through which Man attains the knowledge of religion and Ahura Mazda Himself. Additionally, moral life, as the ultimate goal in Zoroastrianism is realized in Pahlavi texts in the word pledge or moderation. This moral virtue is based on knowledge. In Pahlavi texts, training is also the foundation of developing asn kherad (intrinsic wisdom), wisdom, and adopting moral virtues; therefore, it is considered to be one of the different types of perennial wisdom). Following a descriptive-analytic method, the present study investigates the concept of knowledge and its different types in Pahlavi texts and analyzes the quality of its unity with morality and education. Manuscript profile
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        109 - Hume’s and Kant’s Epistemological Critique of Metaphysics
        حامد احتشامی SSeyyed Mohammad  Hakak
        Metaphysics is a term which was used by the compilers of Aristotle’s works for a part of them that appeared after the book of Physics. Later it was used as the title of the science which Aristotle dealt with in that section; a science that discusses the principles of ex More
        Metaphysics is a term which was used by the compilers of Aristotle’s works for a part of them that appeared after the book of Physics. Later it was used as the title of the science which Aristotle dealt with in that section; a science that discusses the principles of existent qua existent. Since it delves into some of the fundamental problems of human beings such as God, self, and free will, this discipline has always been the main representative of philosophy. It is, in fact, only in the modern era that epistemology has gained more importance than metaphysics; moreover, some philosophers such as David Hume and Emanuel Kant have questioned its validity. In Hume’s view, metaphysics is an absurd field of science because its concepts are meaningless. In Kant’s view, metaphysical concepts and, thus, the related propositions are meaningful; however, it is impossible for theoretical wisdom to tackle them, and the solutions for metaphysical problems should be sought in the realm of practical wisdom or ethics. This paper reports and evaluates the viewpoints of these two philosophers in relation to metaphysics. Manuscript profile
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        110 - Value of Philosophia Prima in Kant and ‘Allāmah Ṭabāṭabā’ī
        Armin Mansouri Abbas Izadpanah
        The present study investigates the scientific value of philosophia prima from the epistemological perspectives of Kant and ‘Allāmah Ṭabāṭabā’ī. As a philosopher whose standpoints were under the influence of other sciences and, due to the conditions of his time, he sided More
        The present study investigates the scientific value of philosophia prima from the epistemological perspectives of Kant and ‘Allāmah Ṭabāṭabā’ī. As a philosopher whose standpoints were under the influence of other sciences and, due to the conditions of his time, he sided with both empiricism and rationalism, Kant tried to solve the conflicts between these two schools relying on apriori synthetic propositions. Finally, he argued that, firstly, knowledge is acquired through sense perception and, secondly, it is limited to phenomena. Hence, he concluded that, while metaphysics cannot be denied, the existence of scientific propositions of philosophia prima are not epistemologically possible. Nevertheless, based on the ideas that, apart from sensible knowledge, pure rational knowledge can also be demonstrated, and that knowledge includes not only phenomenon but also essence, ‘Allāmah Ṭabāṭabā’ī believed that philosophia prima enjoys epistemological value in terms of its demonstrative method, subject, and problems. He places it on the top of all human sciences and considers all of its propositions and achievement to be certain and scientific. Manuscript profile
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        111 - Methods of Reviving Morality in Society in Mulla Sadra
        Ali  Arshad Riahi Seyyed Mehran  Tabatabaei
        A study of the methods of reviving morality in societies which are dominated by moral vices or are distancing themselves from the divine moral virtues could play a significant role in their survival. Given the inappropriate social and political conditions of his time du More
        A study of the methods of reviving morality in societies which are dominated by moral vices or are distancing themselves from the divine moral virtues could play a significant role in their survival. Given the inappropriate social and political conditions of his time during the Safavid era, Mulla Sadra criticized the social atmosphere of that time and explained the various factors that might lead to the realization of utopia. In this paper, the writers have tried to introduce some strategies that can be used to lead the society towards utopia. Some of them have been directly mentioned by Mulla Sadra, and some have been inferred from the fundamental principles of the Transcendent Philosophy, as follows: 1. Correcting religious beliefs and observing religious laws; 2. Paying simultaneous attention to jurisprudence, wisdom, and gnosis as the bases of religion; 3. Subordinating politics to religion; 4. Spreading the culture of devotion, altruism, and love of human beings; 5. Disseminating exact and subtle sciences in society; 6. Having jurists, philosophers, and gnostics pay attention to their political and social duties; 7. Avoiding superficiality, petrification, and shallowness on the part of the public, philosophers, and gnostics, and 8. Demolishing the idols worshipped by ignorant people (these idols include pseudo-gnostics, pseudo- philosophers, pseudo-jurists, and deceptive politicians). Manuscript profile
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        112 - The Borderline between Gnosis and its Homogeneous Sciences
        Ali  Shirvani
        Gnosis is a familiar term which is frequently used in oral and written culture and has a wide range of meanings. This has resulted in some ambiguity in its various applications, particularly, in its recent usage including “pseudo-gnosis” and “newly developed schools of More
        Gnosis is a familiar term which is frequently used in oral and written culture and has a wide range of meanings. This has resulted in some ambiguity in its various applications, particularly, in its recent usage including “pseudo-gnosis” and “newly developed schools of gnosis”, as well as in discussions such as “the relationship between religion and gnosis”, “the relationship between the intellect and gnosis”, and “the relationship between philosophy and gnosis”. This paper is intended to determine the approximate borderline between gnosis (the science of theoretical gnosis) and philosophy as well as the difference between gnosis (the science of practical gnosis) and ethics through clarifying the meaning and concept of gnosis, distinguishing between practical and theoretical types of wisdom, and explaining the differences between them and the sciences of practical and theoretical types of gnosis. Manuscript profile
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        113 - A Study of the Concomitants of the Psychological Aspect of the Theory of Ideas: Controversy in Mulls Sadra’s Defense of Ideas
        Ali  Shirvani Fatemeh  Razizade
        The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and fi More
        The theory of Ideas is one of the important philosophical theories which has influenced the views of most philosophers in various periods, and many of them have confirmed or rejected it. The majority of Muslim philosophers have also had to investigate this theory and finally accept it in general. However, they have often interpreted it within the framework of their own philosophical system. Mulla Sadra believes that he has presented an interpretation of the theory of Ideas based on his own philosophical principles which is completely compatible with Plato’s intention. The question is, given the fact that the theory of Ideas is inconsistent with Mulla Sadra’s philosophical principles from many aspects, such as those related to his psychology, was his philosophical endeavor successful? The present research aims to provide an answer to this question through analyzing and exploring the psychological concomitants arising from this theory. Here, after a thorough investigation of the psychological dimensions and concomitants of this theory and explaining Mulla Sadra’s view and defense in this regard, the writers portray the inconsistencies between the psychological principles of the Transcendent Philosophy and the concomitants of the Platonic theory of Ideas while providing a general explanation of Sadrian psychology. Following this, they question Mulla Sadra’s strict defense of this theory. Finally, they conclude that Plato’s belief in the pre-eternity of the soul, his theory of reminiscence of knowledge, and the restriction of his psychology to rational immateriality and its separation from corporeal body, versus Mulla Sadra’s theory of the corporeal origination of the soul and his belief in the acquisition of knowledge and the copulative existence of the soul are among the most important differences between the philosophical schools of these two philosophers. As a result, any attempt to reconcile their views with each other would be futile. Manuscript profile
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        114 - The Role of the Ideal Level of the Soul in Establishing the Soul-Body Relation in Mulla Sadra’s Philosophy
        Mohammad Miri
        Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a lin More
        Unlike his preceding philosophers, Mulla Sadra believes that the distance between the rational soul and the corporeal body is too big to be filled merely with the steam-like soul. In addition to the steam-like soul, he considers the existence of Ideal existence as a link between the rational and corporeal levels to be necessary. Mulla Sadra’s graded view of human existence led him, firstly, to introduce Man as having three supreme (rational), low (material), and mid (Ideal) levels. Secondly, he maintained that Man’s Ideal and imaginal level is the link connecting the two higher and lower levels. In order to explain the place of Ideal level in human existence, he resorts to the principle of the “conformity between the macrocosm and microcosm” and considers the two rational and Ideal levels in the human microcosm to be similar to the Heaven and Throne in the macrocosm. As acknowledged by Mulla Sadra himself, he is greatly influenced by gnostics regarding the discussion of Man’s Ideal level. Manuscript profile
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        115 - A Comparative Analysis of the Views of Farabi and Ibn Arabi concerning the Place of Ethics and Gnosis in their Utopia
        Fereshteh  Nadry Abyaneh
        In this paper, by examining the ethical-gnostic identity of utopia in the views of Farabi (as the founder of Islamic philosophy) and Ibn Arabi (as the founder of Islamic gnosis), the writers portray the three main pillars of this state, namely, leadership, distinctive f More
        In this paper, by examining the ethical-gnostic identity of utopia in the views of Farabi (as the founder of Islamic philosophy) and Ibn Arabi (as the founder of Islamic gnosis), the writers portray the three main pillars of this state, namely, leadership, distinctive feature, and the purpose behind its establishment based on the fundamental concepts of perfection, justice, and ultimate happiness. They also demonstrate that these concepts are realized in their most sublime form in the Mahdawi Medina. From among the other problems discussed in this research, we can refer to the emphasis on the place of the intellect and knowledge in this regard as well as the instances of non-utopian cities in the eyes of these two thinkers. A comparative analysis of the ideas of Farabi and Ibn Arabi indicates that, in spite of their similar views concerning the main pillars of utopia, the basic principles of their gnostic and philosophical ideas and thoughts in this respect are different. From among these differences we can refer to the place of the problem of utopia, the foundations of the development of this idea, the language used to present it, determining its referent and expressing the level of its transcendence, and the quality of believing in the necessity of the objective realization of utopia. Manuscript profile
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        116 - A Comparison of the Views of ‘Allamah Tabataba’i and Mulla Sadra about Corporeal Resurrection
        Mohsen  Izadi
        In the Islamic philosophical-kalami tradition, corporeal resurrection has always been one of the most complicated problems. In fact, the philosophers and mutikallimun before Mulla Sadra either failed to explain it or provided an irrational explanation for it. Following More
        In the Islamic philosophical-kalami tradition, corporeal resurrection has always been one of the most complicated problems. In fact, the philosophers and mutikallimun before Mulla Sadra either failed to explain it or provided an irrational explanation for it. Following Mulla Sadra’s presentation of a rational account of corporeal resurrection, which was in conformity with Shar‘ (religious law), most of the philosophers after him agreed with his theory. Nevertheless, some scholars who did not find his interpretation in conformity with Shar‘ expressed their disagreement with his view. Here, ‘Allamah Tabataba’i, as an advocate of the Transcendent Philosophy, has said nothing about the quality of corporeal resurrection explicitly. Accordingly, some consider him an opponent of Sadrian corporeal resurrection, while some others consider him a follower of Mulla Sadra in this regard. A study of ‘Allamah Tabataba’i’s epistemological geometry manifests the truth that he believed in the notion of corporeal resurrection as intended by Mulla Sadra. This is because, firstly, the philosophical, interpretive, and gnostic principles of ‘Allamah Tabataba’i and Mulla Sadra are in agreement with each other. Secondly, ‘Allamah has expressed neither any disagreement with Mulla Sadra’s theory of corporeal resurrection nor any agreement with that of others. Manuscript profile
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        117 - Henry Corbin’s Studies of Islamic Gnosis with an Emphasis on Hermetic Tradition
        Hossein  Kalbasi Ashtari Hassan  Pashayi
        Based on the studies conducted by a group of Orientalists and Islamologists, the effects of Hermetic thoughts on not only Western religious and philosophical traditions but also on Iranian culture and Islamic philosophy, in general, and on Shaykh Ishraq’s works, in part More
        Based on the studies conducted by a group of Orientalists and Islamologists, the effects of Hermetic thoughts on not only Western religious and philosophical traditions but also on Iranian culture and Islamic philosophy, in general, and on Shaykh Ishraq’s works, in particular, have been quite noteworthy. As a result, a more accurate study of this topic could introduce some new horizons in the realm of comparative religions. Henry Corbin’s studies of Iranian wisdom and spirituality, which follow a phenomenological approach, have paid particular attention to this issue. In a sense, Hermes and Hermetism play significant roles in deciphering the messages of his works in this regard. In his research endeavors, Corbin has focused on Hermetic philosophy as the key to understanding the meanings of spirituality and wisdom. This paper is mainly intended to provide an analytic account of Hermetism, its relationship and interactions with Sufism and Shi‘ism with an emphasis on Corbin’s works. To this end, the writers initially review the structure and basic principles of the Hermetic tradition. Then they provide an analysis of the relationship between Hermetism and Sufism and Shi‘ism from Corbin’s point of view. Finally, they explore his Batini (esoteric) approach, which lies at the heart of his philosophy and underlies his distinctive method of scientific and spiritual wayfaring. Manuscript profile
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        118 - Sources of Knowledge in Mulla Sadra
        Mahdi  Zakeri Hossein  Emadzadeh
        In the Transcendent Philosophy, valid knowledge sources include: external senses, internal senses, intellect, intuition, testimony, and tradition. In Mulla Sadra’s view, the first source of knowledge acquisition is external senses, and common sense is the most important More
        In the Transcendent Philosophy, valid knowledge sources include: external senses, internal senses, intellect, intuition, testimony, and tradition. In Mulla Sadra’s view, the first source of knowledge acquisition is external senses, and common sense is the most important internal sense of human beings. The intellect which distinguishes Man from other beings has a limit which restricts the magnitude of knowledge acquisition. Mulla Sadra divides the intellect into theoretical and practical types and, while considering both of them as knowledge sources, he sees their difference in their objects. It is only intuition which can access anything that is recognizable. Testimony, if widely transmitted and related to sensible affairs, is valid as a dependent knowledge source, and a transmitted reason, particularly in religious discussions, is an independent and infallible source. Manuscript profile
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        119 - A Study of Qunawi’s Philosophical Gnosis
        Gholamreza  Hosseinpour
        Sadr al-Din Qunawi’s Miftah al-ghayb, as the first book on theoretical gnosis, provided the basis for theoretical or philosophical gnosis. This is because Ibn Arabi, who is known as the father of Islamic theoretical gnosis, did not have enough time for doing so, thus it More
        Sadr al-Din Qunawi’s Miftah al-ghayb, as the first book on theoretical gnosis, provided the basis for theoretical or philosophical gnosis. This is because Ibn Arabi, who is known as the father of Islamic theoretical gnosis, did not have enough time for doing so, thus it was Qunawi who accomplished this task. Alongside the Peripatetic and Illuminationist schools of philosophy, Qunawi founded a school that can be called philosophical gnosis. In spite of his pessimistic view of theoretical intellect, Qunawi acknowledged that unveiling and gnostic taste agree with the theoretical intellect at all stages because they find no contradiction in the proofs of this kind of intellect. Nevertheless, he believes that the perception of such proofs is beyond the capabilities of human imagination. Qunawi tried to reconcile gnostics’ principles of unveiling and philosophical theories. In developing many of his views, he benefitted from Ibn Sina’s al-Isharat and, particularly, Khwajah Nasir al-Din Tusi’s commentary on this book. As a result, one can equate the philosophical language used by Qunawi with that used in the Peripatetic philosophy, particularly with the language employed in Ibn Sina’s al-Isharat, which plays a significant role in granting a philosophical nature to Qunawi’s gnosis. Manuscript profile
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        120 - Mulla Sadra’s View of Philosophy
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        121 - Mulla Sadra’s View of Philosophy
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        122 - Mulla Sadra’s View of Philosophy
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        123 - انگارة‌ ملاصدرا از فلسفه‌
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        124 - انگارة‌ ملاصدرا از فلسفه‌
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        125 - انگارة‌ ملاصدرا از فلسفه‌
        Mansure  Rahmani
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        126 - Mulla Sadra’s View of Philosophy
        Mansure  Rahmani Ahad Faramarz Gharamaleki Faramarz Gharamaleki Ghasim  Kakaie
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philo More
        In the view of some philosophers, philosophy has been reduced to mental wayfaring and conceptual exchanges. In contrast, based on certain practical aspects, some other philosophers consider philosophy to be the same as ontological wayfaring. In Mulla Sadra’s view, philosophy reflects the process of the perfection of the human soul in an essential and graded sense in the light of ontological wayfaring rather than in a quantitative or qualitative sense. He maintains that the end of philosophy is to become similar to God, and this similarity is realized through attaining all-inclusive knowledge and becoming separate from corporeal things. Assuming the sameness of philosophy and wayfaring results in pluralism in philosophizing, limitless philosophizing, separation of epistemological promotion from ontological promotion, methodological pluralism, and go togetherness of the purification of the soul and philosophy. Based on equating philosophy with wayfaring, Mulla Sadra tries to organize the structure of the Transcendent Philosophy based on the model of the four-fold journeys. Manuscript profile
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        127 - The Relationship between the Graded Unity of Existence and the Theory of Perfect Man in Mutahhari
        Reza  Safari Kandsari
        Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exi More
        Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exists, and what is other than the Truth is only among the modes and manifestations of the Truth. In the view of this group, the perfect Man is a human being who has attained supreme glory. Such a person is indeed the locus of the manifestation of essential and nominal perfections of the Truth rather than having a different existence from the Truth. In his critique of gnostics’ theory of perfect Man, Mutahhari, based on the theory of the graded unity of existence, believes that the perfect Man is a human being who, while actualizing all goals and values to the level of moderation in oneself, has a single goal in mind which is the same proximity to God. According to the gradedness of existence, multiple goals and a single goal are the same but are different in their levels. In multiple goals, the intentions and the ultimate levels of divine proximity are also different. In other words, in the view of Mutahhari, as the graded unity of existence dominates the truth of being, a human being who has attained the graded goal is the same perfect Man. In this paper, the writer explains that none of Mutahhari’s criticisms of gnostics’ views are justified, and explicit references in the related texts demonstrate the falsity of his objections. Therefore, gnostics provide a more complete explanation of the perfect Man, and the existence of this human being is consistent with the individual unity of existence. Manuscript profile
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        128 - A Study of Qaysari’s View of the Reality of Gnostic Time
        Hassan  Moradi mahmoud saidi
        Qaysari was one of the most prominent commentators of Ibn Arabi’s school. He also developed a specific theory about time based on gnostic principles. His view in this regard consists of some sections: a criticism of philosophical theories, particularly, those of Aristot More
        Qaysari was one of the most prominent commentators of Ibn Arabi’s school. He also developed a specific theory about time based on gnostic principles. His view in this regard consists of some sections: a criticism of philosophical theories, particularly, those of Aristotle and Ibn Sina; gnostic interpretation of certain philosophical theories, and an explanation of the reality of time and its divisions based on gnostic principles. However, there are some problems with Qaysari’s objections to Ibn Sina’s view and his gnostic interpretations of some philosophical theories. The most important problem of his theory concerns his hadith-based proofs about the emergence of time through resorting to al-dahr (Perpetual Duration), which is one of God’s names. This is because the hadiths referred to by Qaysari are not valid enough and cannot be used to demonstrate his claim. Accordingly, it can be said that time emerges by resorting to God’s name of al-muqaddar (Determiner), and its emergence at different levels creates the divine day and night. Manuscript profile
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        129 - A Study of the Logic of Mulla Sadra’s Four-Fold Journeys and their Implications for a New and Comprehensive Pattern for Explaining the Stages of Intellectual Thought
        ابراهیم خانی Majid Sadeghi Hasan abadi Mehdi Emam Jome
        The four-fold gnostic journeys provide a well-known model for explaining the stages of tawhidi (monotheistic) wayfaring. However, a study of the logic of such journeys and an investigation of the reasons for dividing mystic wayfaring into these four-fold stages reveals More
        The four-fold gnostic journeys provide a well-known model for explaining the stages of tawhidi (monotheistic) wayfaring. However, a study of the logic of such journeys and an investigation of the reasons for dividing mystic wayfaring into these four-fold stages reveals that this model enjoys a desirable capacity for clarifying the stages of thinking in theoretical wayfaring. In this paper, in order to provide an extensive explanation of the model of four-fold journeys for thought, the writers initially explore their logic through referring to the background of the four-fold gnostic journeys. After clarifying the essence of these journeys, they demonstrate that the stages of desirable thinking in the process of solving any scientific problem could consist of the same stages as the four gnostic journeys. Following a detailed explanation of this similarity, the four journeys of thought in Sadrian philosophy and in relation to the problem of anthropology are briefly explored. Finally, the writers examine some of the general principles of the model of the four-fold journeys in the realm of thinking and elaborate on the educational advantages of using this particular model. Manuscript profile
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        130 - Limitation of the Modes of Propositions to Necessity and Possibility
        Ahmad Ahmadi
        One of the accurate and profound discussions in logic pertains to the problem of modality in propositions. In the common books of logic, the definition of modality begins with the concepts of necessity, possibility, and impossibility and is later extended to perpetuity, More
        One of the accurate and profound discussions in logic pertains to the problem of modality in propositions. In the common books of logic, the definition of modality begins with the concepts of necessity, possibility, and impossibility and is later extended to perpetuity, eternity, activity, and temporality. Some logicians have referred to a maximum of 28 modes. Nevertheless, Kant maintains that the modes of propositions are only limited to possibility and impossibility, existence (actuality or in actuality) and non-existence, and necessity and contingency. In this paper, given the author’s epistemological stance, he argues that the modes of propositions are merely limited to necessity and possibility. This is because a proposition is either affirmative, with a necessity mode, or negative, again with a necessity mode. The former is called a “necessary proposition” and the latter an “impossible proposition”. In fact, it is the structures of affirmation and negation which are different from each other; otherwise, both share the same necessity mode. The mode of possibility is also related to the mind’s hesitation regarding the quality of the relationship between the predicate and the subject. If enough care is not exercised in extracting the predicate from the subject, or if the product of this process is manipulated, possibility will arise. Manuscript profile
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        131 - Synonymy of Attributes and Attributeless Nature of Essence
        Hosain  Oshaqi
        There are three views regarding the relationship between “essential attributes” and the “Essence of the Truth”. The Ash‘arites believed in the addition of the existence of attributes to the existence of the Essence of the Truth and the differences of their meanings from More
        There are three views regarding the relationship between “essential attributes” and the “Essence of the Truth”. The Ash‘arites believed in the addition of the existence of attributes to the existence of the Essence of the Truth and the differences of their meanings from each other and from the Essence of the Truth. However, most philosophers acknowledge the identity of the real co-existence of attributes with the existence of the Essence of the Truth and, at the same time, believe in the differences mentioned above. Moreover, gnostics believe that the Essence of the Truth is free from attributes and maintain that attributes are of the same meaning with the Essence of the Truth. They also emphasize that contrasting attributes exist by accident in relation to the very existence of the Truth and are posterior to it. It seems that, unlike the Ash‘arites and other philosophers, who both suffer from some rational and traditional problems, the truth of gnostics’ view can be demonstrated based on several rational and traditional proofs. Manuscript profile
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        132 - Theorem of “Happiness and Salvation” in Ibn Sina’s View
        Shamsollah  Seraj Huda  Habibimanesh
        The problem of happiness and salvation is one of most important concerns of the human mind. Different religious and philosophical systems have tried to offer an appropriate solution to this problem on the basis of their particular worldviews. Ibn Sina is one of the thin More
        The problem of happiness and salvation is one of most important concerns of the human mind. Different religious and philosophical systems have tried to offer an appropriate solution to this problem on the basis of their particular worldviews. Ibn Sina is one of the thinkers that holds an innovative view in this regard. In the present paper, the authors have tried to explain Ibn Sina’s view of salvation and its compatibility with the theories of salvation in theology. He believed that Man’s salvation relies on attaining virtues and avoiding vices, developing rational knowledge and perfection of rational faculty, uniting with immaterial things, and obeying the prophets and religious laws. He advocated maximum salvation and maintained that the majority of human beings are qualified to enter the heaven and be rescued from torture. Given Ibn Sina’s view, Islam is the supreme religion; however, the followers of other religions can also reach some levels of salvation based on their rational knowledge and purity of the soul. In this view, his view of salvation comes close to the theory of inclusivism. Nevertheless, unlike inclusivists, who limit the domain of Man’s salvation to religion, Ibn Sina has an extra-religious view and portrays three sides for salvation: intellect, ethics, and religion. Manuscript profile
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        133 - Transcendent Philosophy in Mulla Sadra
        Mohammad Sadeq  Alipoor
        Perhaps few philosophical schools have been judged so differently or opposed as much as the Transcendent Philosophy in the course of history. The vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers wit More
        Perhaps few philosophical schools have been judged so differently or opposed as much as the Transcendent Philosophy in the course of history. The vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers with different philosophical, gnostic, kalami, and even Qur’anic tendencies to take it into consideration, to describe it from their own point of view, and, consciously or unconsciously, interpret it to their own advantage. Such differences have resulted in the creation of some ambiguity with regard to the truth and nature of the Transcendent Philosophy. For example, the meaning and truth of the word “philosophy” (in Mulla Sadra’s view), which has been given the adjective of “transcendent” is one of such ambiguous cases. In the present paper, in order to clarify this ambiguity, the author has tried to describe Mulla Sadra’s philosophy by referring to his own words. In doing so, after determining the nature of wisdom and philosophy and conducting a comparative study of the common meaning of philosophy and the Transcendent Philosophy and specifying their similarities and differences, it is demonstrated that his philosophy is a particular philosophy with a prophetic and religious origin. It is indeed a divine blessing which is only bestowed upon His special servants; a kind of philosophy which safely brings gnosis and reasoning to the shore of harmony and cooperation in the light of the Qur’an. Manuscript profile
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        134 - Ontology of Mentally-Posited Things: Consideration as the Mode of Man’s Being in the Physical World
        Seyed Amin  Mirhoseini      
        Despite the existence of different and, at times, contradictory views regarding ‘Allāmah Ṭabāṭabā’ī’s theory of mentally-posited things, almost all the studies carried out in this field unanimously presuppose that this theory is essentially of an epistemological nature More
        Despite the existence of different and, at times, contradictory views regarding ‘Allāmah Ṭabāṭabā’ī’s theory of mentally-posited things, almost all the studies carried out in this field unanimously presuppose that this theory is essentially of an epistemological nature and is intended to justify a series of human perceptions that have no equal in the outside. Although this presupposition is not wrong, it fails to explain all the realities regarding the theory of mentally-posited things. Here, the authors try to demonstrate that this theory is basically of an ontological rather than epistemological nature. Given the quality of propounding this theory in al-Wilāyah and al-Insān treatises, it appears that consideration is one of the specific features of the being of an immaterial Man who lives in the physical world. This is a feature that makes some human acts which are in a way related to material affairs possible. Manuscript profile
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        135 - Problem of Gender in Mullā Ṣadrā’s Epistemological Approach
        Mahnaz  Mozafari far Alireza  Hassanpour Maijd Ziaei  Ghahnavieh
        The problem of gender has not been explicitly discussed in Islamic philosophy, in general, and in Transcendent Philosophy, in particular. However, through examining the principles of Islamic Philosophy and the work of philosophers, one can learn about their views and di More
        The problem of gender has not been explicitly discussed in Islamic philosophy, in general, and in Transcendent Philosophy, in particular. However, through examining the principles of Islamic Philosophy and the work of philosophers, one can learn about their views and different interpretations of this problem. This paper is intended to reveal the relationship between the intellect and gender based on Sadrian philosophy and explain whether men and women share the same or different levels of intellectual perception. According to Mullā Ṣadrā, the most fundamental characteristic of human beings is rationality, particularly theoretical intellect, and men and women are the same in terms of their faculty of intellection. In other words, there is essentially and naturally no difference between them regarding their intellect. Mullā Ṣadrā stipulates that reaching the level of intellection – putting the intellect into practice – is an acquisitional affair, and the difference observed between men and women and even among men or women themselves in the process of knowledge acquisition is accidental and the outcome of contextual factors. Mullā Ṣadrā has demonstrated this problem in the classification of the intellect and the stages of intellection – from intellectus materialis (material intelligence) to intellectus acquisitus (acquired reason). Manuscript profile
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        136 - A Study of the Validity of Gnostic Intuition in the Epistemology of the Transcendent Philosophy
        Hossein  Emadzadeh Mahdi  Zakeri
        One of the most important discussions in epistemology focuses on the origins of knowledge. Many contemporary Western philosophers disapprove of gnostic intuition as a source of knowledge while Mullā Ṣadrā, one of the greatest divine philosophers of the world, believes i More
        One of the most important discussions in epistemology focuses on the origins of knowledge. Many contemporary Western philosophers disapprove of gnostic intuition as a source of knowledge while Mullā Ṣadrā, one of the greatest divine philosophers of the world, believes in the opposite and states that, in addition to rational arguments, religious texts also confirm the validity of this view. He maintains that some philosophical problems are outside the domain of reason and can only be accessed through gnostic intuition. According to the Transcendent Philosophy, gnostic intuition will be realized when there is an ontological connection or unity between the knower and the known, when both of them are immaterial, and when the knower depends on the self. In this paper, the authors initially explain gnostic intuition based on presential knowledge, refer to its specific features, and discuss its difference from introspection. Then, through examining the whatness of gnostic intuition and its different types, they investigate its validity and epistemological values and provide a list of the criteria that Mullā Ṣadrā and the commentators of his works have introduced for identifying valid intuitions. Finally, they examine its validity. Manuscript profile
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        137 - Sense Perception in Aristotle and Mullā Ṣadrā
        Muhammad Husein  Mokhtari
        The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and More
        The Problem of perception has always been an important philosophical issue since ancient times. Ancient Greek philosophers, particularly Plato and Aristotle, extensively discussed the tools and conditions of perception. Aristotle, for example, explained the external and internal perception of the soul in his two treatises of On the Soul and On Sense and Sensibilia. Among the perceptive faculties of human beings and animals, sense perception holds a particular station. This is because one’s first encounter with the external world happens through this faculty. In order to clarify sense perception, he refers to and discusses the external faculties of the soul (touch, sight, taste, hearing, and smell) and the informative data they provide. He believes that sense perception must be intertwined with the intellect in order to result in knowledge. Muslim philosophers have also discussed sense perception and most of their views are similar to those of Aristotle. Through propounding the soul’s creation of forms, Mullā Ṣadrā distanced himself from Aristotle and managed to introduce a new theory in philosophical psychology. In this paper, the author examines and compares Aristotle’s and Mullā Ṣadrā’s approaches to the problem of sense perception. In doing so, he firstly defines the soul and its faculties and, then, investigates external faculties in the views of both philosophers. Finally, he deals with the important discussion of the epistemological aspect of sense perception. Manuscript profile
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        138 - A Study of the Manifestation of the Theory of Four-fold Journeys in the Architecture of Naqsh-e Jahān Square in Isfahan
        Ahmad Ali  Namdarian Somayeh Khani Parisa Hashempour
        Several studies have been conducted on Naqsh-e Jahān Square so far. However, there is still much to explore regarding the reasons behind its construction and development. Some of the many questions that require further research target the present sizes of its dimensions More
        Several studies have been conducted on Naqsh-e Jahān Square so far. However, there is still much to explore regarding the reasons behind its construction and development. Some of the many questions that require further research target the present sizes of its dimensions, the setting of its elements, and the philosophy of using different colors and designs in the various corners of this square. Following two descriptive-analytic and historical-interpretive methods, this study investigated the thoughts and motives behind the architectural design and construction of Naqsh-e Jahān Square. The required data for this study was collected and analyzed through library and content analysis methods. The findings of the study indicate that, in addition to being the Safavid House of Government, this square functioned as a religious-political statement presenting the gnostic-Shi‘ite thoughts which had been hidden in Iranians’ unconscious mind. This square allegorizes the Holy Prophet’s night of ascension and visualizes gnostic wayfaring for wayfarers through reminding them of the different stations of the four-fold journeys. Since the time of Ibn ‘Arabī onwards and, particularly, in Mullā Ṣadrā’s philosophy, four stations have been referred to for this mystic journey called the four-fold journeys. The findings of this study show the correspondence between these four journeys with the four main elements of the square. The four journeys represent an allegory and visualization of the Holy Prophet’s journey on the night of ascension, when he travelled from Mecca to Jerusalem and then to heaven. The 1300-m2 circumference of Naqsh-e Jahān Square allegorizes the 1300 km distance between Mecca and Jerusalem. The designs of Qeysarriyah Bazar symbolize the different aspects of daily and worldly life. Sheikh Lotfollah Mosque has no courtyard and bed chamber, and the wayfarer only witnesses the manifestations of Almighty Truth by standing under the dome of the mosque. The Abbasi jām‘ Mosque is the symbol of the station of “jam‘ (reunion)” in gnostic journey. The second journey begins with traveling at the khafi (secret) and akhfi (most secret) levels, at which the wayfarer is mortalized. The third stage of wayfaring, which embodies a kind of shari‘at, is a confirmation of the idea of guardianship. At the end of the journey, the wayfarer returns to the threshold of Qeysarriyah again. However, this is not a vicious circle because the wayfarer returns to his true self through experiencing the previous stages. Manuscript profile
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        139 - Voluntary Death in the View of Seyyed Ḥaydar Āmulī: A Gnostic and Psychological Analysis
        Fatemeh Kookaram Abdullah Salavati Einollah Khademi
        This study investigates voluntary death and its different types in the view of Seyyed Ḥaydar Āmulī and aims to provide a gnostic, psychological, and philosophical analysis of the issue. The authors believe that each type of voluntary death is a kind of practical wayfari More
        This study investigates voluntary death and its different types in the view of Seyyed Ḥaydar Āmulī and aims to provide a gnostic, psychological, and philosophical analysis of the issue. The authors believe that each type of voluntary death is a kind of practical wayfaring. The main question of this study is how one can provide a gnostic and psychological analysis of different types of death as viewed by Seyyed Ḥaydar Āmulī. The findings of this study indicate that the common feature of all types of death is detaching oneself from worldly belongings and moving away from them. Examples are different and could include moving away from hunger, wearing specific clothes, etc. As mentioned before, this study provides a gnostic and psychological analysis of voluntary death; for example, green death means wearing cheap clothes. Therefore, by avoiding expensive and luxurious clothes, the wayfarer dies a voluntary death. Green is the symbol of balance and subsistence, and the wayfarer attains balance and immortality through voluntary death and keeping away from worldly whims and desires. Manuscript profile
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        140 - A Study of Ḥakīm Khājūī’s Objections to the Gnostic Theory of Oneness of Being
        Mahmud  Seydi Mohammad Javad  Pashaei
        As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and c More
        As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and challenged it from different aspects. Khājūī rejects this theory based on the ontological differences between the Necessary Being and possible beings, absence of absoluteness in the Necessary Being, the lack of a rational argument for demonstrating the oneness of being, and the inefficiency of the arguments of some gnostics and mystics on proving this oneness. However, the present study postulates that Khājūī’s criticisms originate in confusing the different meanings of certain key terms in philosophical sciences and kalām with those in theoretical gnosis. Nevertheless, it seems that in certain cases, such as gnostics’ failure in adducing a rational argument for demonstrating the oneness of being, his criticism is justified. Manuscript profile
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        141 - Recognition of the sources of knowledge in the creation of Islamic knowledge
        Mostafa Jafarpishe محمد سعید جبل عاملی
        As sensory and experimental data are considered to be a source of knowledge and as intellectual data are considered to be a source of knowledge, the knowledge that is taught by the prophets to mankind is too, another source of knowledge. This paper deals with a fresh l More
        As sensory and experimental data are considered to be a source of knowledge and as intellectual data are considered to be a source of knowledge, the knowledge that is taught by the prophets to mankind is too, another source of knowledge. This paper deals with a fresh look at the sources of knowledge acquisition, process of acquisition, extraction and inference of Islamic knowledge from two sources of Quran and Sunnah, based on the statements of knowledge about the existence and phenomena of creation, in these two sources. in this paper, the concept of Islamic knowledge is cognition and knowledge that is first take from the religion of Islam, Quran and Sunnah, and secondly, that is related to the postulates of religion and reality of the universe in general and widespread, both materialistic and non - materialistic. But the recommendations of the Quran and the Sunnah will be directly excluded from our discussion. Manuscript profile
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        142 - A Study of the Illuminationist Elements of Ibn Sīnā’s Works in the Realms of Method, Content, and Language
        Saeed  Rahimian
        Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his ow More
        Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his own specific school of philosophy, and also through employing certain terminology, principles, and arguments which are associated with Illuminationism, he prepared the context for the revival and growth of Illuminationist philosophy by Suhrawardī. Ibn Sīnā’s critical mind and spiritual worthiness during his short life efficiently paved the way for the surge of Islamic philosophy and wisdom towards Illuminationist philosophy and then the Transcendent Philosophy in terms of methodology, content, and language. Suhrawardī mainly emphasizes the differences between his school of philosophy and that of Ibn Sīnā and his Peripatetic followers and introduces the beginning of his philosophy as the end of Peripatetic philosophy. However, we can confidently claim that his philosophy is to such a large extent influenced by Ibn Sīnā’s that one can consider Suhrawardī’s school to have been the outcome of the natural growth of Sinan philosophy in the course of time. Through highlighting gnostic and intellectually intuitive (or what was later called Illuminationist) elements in Ibn Sīnā’s available works, the present paper aims to demonstrate that Suhrawardī’s debt to Ibn Sīnā in all the three fields of methodology, content, and language is much greater than what is commonly assumed. Manuscript profile
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        143 - Epistemic Emotions During Math Problem-Solving Among Children with Learning Disability in Mathematics
        Azadeh Pourrazagh Hamid reza Hassanabadi mehdi arabzadeh
        The purpose of this study was to investigate how the level of difficulty of mathematical questions trigger the epistemic emotions (confusion, surprise, curiosity, enjoyment, anxiety, frustration and boredom) between students with mathematical disability (MLD) and high a More
        The purpose of this study was to investigate how the level of difficulty of mathematical questions trigger the epistemic emotions (confusion, surprise, curiosity, enjoyment, anxiety, frustration and boredom) between students with mathematical disability (MLD) and high achievement (HA) during math problem-solving. The method of this study was causal comparative. The statistical population of this study are all students from the 5th and 6th grade in Shiraz, which according to our purpose was: 15 with math disability (5 girls and 10 boys), and 15 with high achievement (8 girls and 9 boys). The statistical method of this study was repeated measures ANOVA and MANOVA. The results showed that the level of difficulty of the questions increased the anxiety, frustration, and boredom of students with math disabilities compared to HA group while the surprise was decreased, but there was no significant difference in the excitement and curiosity between the two groups. These findings show that the difficulty of the questions is significant, but what is remarkable about the findings is the role of math disabilities in addition to the level of difficulty plays in inducing these emotions. Manuscript profile
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        144 - Influential intellectual foundations in the poetry of Hakim Sanai Ghaznavi
        hosna mohammadzade
        10.52547/qap.27803.4.4.25
        Abstract Sanai Ghaznavi is a wise mystic and poet who has the initiative of mystical and wise Persian poetry and has created a new atmosphere in Persian literature and is a kind of epoch maker. Someone who has been able to use the forms of Persian poetry, especially M More
        Abstract Sanai Ghaznavi is a wise mystic and poet who has the initiative of mystical and wise Persian poetry and has created a new atmosphere in Persian literature and is a kind of epoch maker. Someone who has been able to use the forms of Persian poetry, especially Masnavi and ode in the service of mystical meanings and educational poetry. It is no exaggeration to say that Iranian mystical poetry owes its position and rank to Sanai genius. He is a poet with a clear spirit, who confronts God, man and society not through the religiosity of the congregation, but through his own religion and his own perception. Whereas the poets of his time, usually in the courts, praised the kings and lords of force and gold, and were constant servants of the sultans, and their lives were secured by receiving peace; Sanai, with his unique ideas, has criticized the unhealthy situation of his time. This research has studied and classified the influential intellectual principles in Sanai's poetry and worldview. Manuscript profile
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        145 - The Relationship Between Gratitude and Happiness in the Transcendent Philosophy
        Nafiseh  Ahl Sarmadi
        Mullā Ṣadrā believes that “gratitude” is a level and station that Man can attain and considers the knowledge and perception of the truth of gratitude to depend on anthropology. The three-fold pillars of gratitude in his view consist of knowledge, happiness, and act. Act More
        Mullā Ṣadrā believes that “gratitude” is a level and station that Man can attain and considers the knowledge and perception of the truth of gratitude to depend on anthropology. The three-fold pillars of gratitude in his view consist of knowledge, happiness, and act. Act is the prerequisite for attaining happiness, which, in turn, is a prerequisite for acquiring knowledge. Therefore, knowledge is the basis for gratitude, and act functions as a prerequisite to it. Accordingly, one can say that a truly thankful person is always happy, which manifests itself in practice in the form of benevolence, generosity, and sympathy. The reason behind this happiness and kindness to all people is the belief in God and His Oneness. In the Transcendent Philosophy, God is the source of infinite happiness; therefore, any relationship with Him is the same as being connected to the source of happiness and joy. Therefore, it can be concluded that gratitude is based on philosophical principles in Mullā Ṣadrā’s works so that reaching the highest level of thankfulness is only possible through attaining wisdom. Manuscript profile
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        146 - The role and stance of bees in the illustrations of Masnavi M'anavi
        Ruhollah Karimi Noureddinvand Amirhossein saeedipour
        10.52547/qap.32283.4.3.109
        Abstract In the worldview of mystical and ethical poets, image is one of the most effective strategies to express the transcendent mystical and moral concepts. Rumi, one of the most famous illustrators in the realm of mystical literature, while telling his stories and More
        Abstract In the worldview of mystical and ethical poets, image is one of the most effective strategies to express the transcendent mystical and moral concepts. Rumi, one of the most famous illustrators in the realm of mystical literature, while telling his stories and mystical and instructive and teachings in Masnavi M'anavi, has made the concepts tangible for his audience with his intelligent and artistic performance in using images. Amongst most of his poems, especially in Masnavi, nature and its phenomena have a special stance. One of the creatures that Rumi specifically illustrates and mentions in Masnavi is bee and its belongings (nectar, honey, wax and sting).Being aware of the importance of this insect in the Holy Qur'an and emphasizing on some of the most important aspects of its life, Rumi has established a link between this creature and some aspects of human life and used this insect to create real and virtual images of Masnavi to express mystical and moral concepts.Referring to Rumi's illustrations of bees in Masnavi by analyzing its imagery, this study tried to analyze the profound mystical and moral meanings and concepts hidden in these images and achieve knowledge and awareness of this creature and its images in Masnavi through their investigation and expansion. Manuscript profile
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        147 - Reflections on the nature and necessity of practical words
        عبدالرحیم  سلیمانی بهبهانی
        Practical terminology is a nascent and somewhat ambiguous term, with at least three conceivable meanings: 1. Focusing on the doctrinal issues needed by today's generation and eliminating issues that have expired; 2. Strategies for the effectiveness of religious knowledg More
        Practical terminology is a nascent and somewhat ambiguous term, with at least three conceivable meanings: 1. Focusing on the doctrinal issues needed by today's generation and eliminating issues that have expired; 2. Strategies for the effectiveness of religious knowledge in individual and social life, 3. Methods of normalization of beliefs. The first meaning is not fundamentally different from theology in the conventional sense, and the relationship between the two is general and absolute, but applied theology in the second and third meanings has a distinct identity from common theology, and consists of a set of rules that The principles of those rules are derived from various sciences such as ethics, education, sociology and psychology. The present article, in addition to explaining the three meanings and their necessity and position, deals with the relationship between each of them with common theology. Manuscript profile
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        148 - Quantitative and qualitative analysis of the hadith Ghorb Nawafil from the perspective of Muslim mystics
        jalal usofi enayat ali hosein ehteshami mohammadreza fereydooni
        Acquiring quantitative and qualitative information from hadiths helps to understand the hadith principles of Islamic scholars. Various Islamic sects have paid special attention to the hadiths of the infallibles. Mystics, among others, have dealt with this issue and in t More
        Acquiring quantitative and qualitative information from hadiths helps to understand the hadith principles of Islamic scholars. Various Islamic sects have paid special attention to the hadiths of the infallibles. Mystics, among others, have dealt with this issue and in their works, referring to the hadiths of the Infallibles (AS), they have based their principles on this basis. They have their own principles in dealing with hadith. The difference of their basis with the scholars of hadith has caused mystics to be sometimes attributed to forgery and distortion of hadiths. It seems that the frequent analysis of the hadiths of the mystics with accurate scientific methods paves the way for understanding their principles and rules in the face of the hadiths. This research has examined the frequency of the hadith "Ghorb Nawafil" in 110 mystical sources. An attempt has been made to analyze the history of use and frequency of this hadith quantitatively and qualitatively using modern scientific methods. The findings of the research show that this hadith has been considered by mystics in different historical periods. This information can be helpful in examining the authenticity of the hadith document near Nawafil. Manuscript profile
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        149 - Analysisi Abu Saeed Abolkhair and Abolghasem Ghoshiri's view on the components of mystical education
        Keyhan  Kohandel Samira  Rostami seyed mohsen sajedirad
        Abu Sa'id Abu al-Khair and Abu al-Qasim al-Qashiri are both elders of the sect who have spent many years of their lives refining and educating seekers. This research in a library method and descriptive-analytical method intends to evaluate the components of mystical edu More
        Abu Sa'id Abu al-Khair and Abu al-Qasim al-Qashiri are both elders of the sect who have spent many years of their lives refining and educating seekers. This research in a library method and descriptive-analytical method intends to evaluate the components of mystical education such as old age, remembrance, listening, sincerity, generosity and patience in the educational method of Abu Saeed Abu al-Khair and Abolghasem Qashiri based on the books of Asrar al-Tawhid and Risaleh. Arrange for conduct. The findings of the research show that from the point of view of these two mystics, the seeker should first have the limit of moral and educational quorum and then choose the aging path that is adorned with the attributes of piety, generosity and humility. Both mystics have accepted dhikr as one of the etiquettes of conduct and have considered its types and etiquettes; however, in Qushiri mystical rites, this seems more difficult. Abu Sa'id considers hearing to be one of the principles of his mystical education and it is the food of the soul; But Qashiri does not have a positive view of hearing. Abu Sa'id and Abu al-Qasim al-Qashiri consider sincerity and avoiding hypocrisy as conditions for conduct. Abu Sa'id considers sincerity as a secret and a joke of Altaf al-Haqq, and with a language mixed with humor, shows the nature of hypocrisy that destroys human originality and individual and social calamities. Qashiri also often expresses the importance of sincerity in the language of mystics or in the form of anecdotes indirectly. Abu Saeed and Abu al-Qasim Qashiri consider the forgiveness of the sheikh and the disciple important in mystical education; In particular, in most of the stories of Asrar al-Tawhid, there is talk of Abu Sa'id's forgiveness, and he should be called Sheikh Sakha, and Qashiri enumerates for forgiveness, types such as generosity in body, reward and wealth. Finally, Abu Sa'id and Abu al-Qasim al-Qashiri consider patience to be necessary in the face of the sheikh, the orders and prohibitions of the sheikh, and the misfortunes of the path of conduct, and teach patience to their followers and those around them through their behavior such as patience and gratitude for the death of a child. Manuscript profile
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        150 - The place of science, practice and faith in Rumi's Masnavi Community Verified icon
        zahra babapour mohammad reza sarfi enayatollah sharifpour
        Mystical literature, especially Rumi, has taken its soul and attraction from faith and knowledge. The humanistic spirit of literature is the spirit of faith and mysticism. Masnavi of this literary masterpiece is full of the spirit of faith and awareness. The content and More
        Mystical literature, especially Rumi, has taken its soul and attraction from faith and knowledge. The humanistic spirit of literature is the spirit of faith and mysticism. Masnavi of this literary masterpiece is full of the spirit of faith and awareness. The content and lip of our mystical literature originates from faith and awareness. It can lead man to a single truth. What kind of science does Rumi consider as a way forward and which one does he prefer to the other in relation to science and faith? Rumi has always made a close connection between science and faith and considers faith as a great blessing and the light that increases man's insight and the wise man is a light to guide him who understands the truth by believing in God. He believes that science and faith should be a ladder for the spiritual excellence of man and man should study the lessons of knowledge and divine love along with science and seek resurrection that will lead him to moral and spiritual stability. Manuscript profile
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        151 - The Influence of Social Conditions on Mullā Ṣadrā’s Classification of Sciences
        Fatemeh Jamshidi Nasrin Serajipour
        During the Safavid era, at the time of Mullā Ṣadrā and upon the rise of court-jurisprudents and pseudo-mysticism, true sciences such as jurisprudence, philosophy, and gnosis were in seclusion. Mullā Ṣadrā, as a religious scholar who was familiar with the philosophical a More
        During the Safavid era, at the time of Mullā Ṣadrā and upon the rise of court-jurisprudents and pseudo-mysticism, true sciences such as jurisprudence, philosophy, and gnosis were in seclusion. Mullā Ṣadrā, as a religious scholar who was familiar with the philosophical and gnostic ideas before him, tried to eliminate philosophical confusion from the scientific society and oppose this fallacious approach. Hence, he established a new philosophical system in order to bring all previous thoughts together in a consistent manner. In fact, he aimed to clarify the place of true knowledge and the ways of attaining it for society through establishing his own school of philosophy. The classification of sciences is one of the fundamental problems in any philosophical system. However, it is emphasized that each system of philosophy and the collection of its problems are influenced by the social conditions of their time. Similarly, Mullā Ṣadrā’s classification reflects his social concerns and has been developed in response to the social needs of his time and directing them towards true sciences. He has provided a specific classification of sciences in each of the three periods of his scientific life. He followed a peripatetic approach during the first period, an Illuminationist approach during the second one, and a transcendent approach during the third period, which reflected the height of his philosophical maturity. This paper aims to investigate Mullā Ṣadrā’s classification of sciences during each of the three periods of his scientific life and demonstrate how each was influenced by the social conditions of his time, and how each responded to the existing societal needs. Manuscript profile
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        152 - Formation and Development of 3-6 Year Old Children’s Beliefs about Knowledge and Knowing
        Zahra  Tanha Parvin  Kadivarnha Mohammad Hosein  Abdollahi Jafar  Hasani
        Development of individual beliefs about nature of knowledge and knowing has been one of the important educational research topics in recent decades. The present study aimed to examine belief’s development with regard to the theory of mind at early ages. Hence, a sample More
        Development of individual beliefs about nature of knowledge and knowing has been one of the important educational research topics in recent decades. The present study aimed to examine belief’s development with regard to the theory of mind at early ages. Hence, a sample of 75 children aged 3-6 years were selected from Tehran kindergartens. For each child, two False Belief Tasks and two Personal Epistemology Tasks were used. The results showed that there was a significant positive relationship between personal epistemology, theory of mind, and age. Results of regression analysis showed that personal epistemology was predictable by age and theory of mind. Accordingly, the older children got higher scores in personal epistemology, and approximately 31% of the variance in personal epistemology was explained by age. Also, children with higher scores in personal epistemology obtained higher scores in theory of mind, and age and theory of mind together explained 32.5% of the variance of personal epistemology. Moreover, the transition to dualism was not observed in the studied sample. Manuscript profile
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        153 - Quantitative and qualitative analysis of hadiths by Muslim mystics in mystical texts
        jalal usofi enayat ali hosein ehteshami mohammadreza fereydooni
        From the point of view of Muslims, after the Holy Quran, the hadiths of the Infallibles (AS) are the most important heritage of Islam. This precious treasure is considered by various Islamic sects, including Muslim mystics. Mystics have their own principles in dealing w More
        From the point of view of Muslims, after the Holy Quran, the hadiths of the Infallibles (AS) are the most important heritage of Islam. This precious treasure is considered by various Islamic sects, including Muslim mystics. Mystics have their own principles in dealing with hadith. In some cases, differences in their basis with the scholars of hadith have caused differences. So that sometimes mystics have been attributed to forging and distorting hadiths. It seems that the analysis of hadiths by mystics with accurate scientific methods paves the way for understanding their principles and rules in the face of hadiths. This study examines seven hadiths considered by Muslim mystics in 110 mystical sources. Attempts have been made to analyze these hadiths quantitatively and qualitatively using modern research methods. The findings of the research show that some mystical hadiths are more considered by mystics and citation of these hadiths is abundant in mystical sources. Manuscript profile
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        154 - Middle Platonism: Introduction and Analysis of Religious and Philosophical Theorems
        Mahbobeh  Hadina
        Middle Platonism is one of the most important philosophical-religious schools of the first century BC. While claiming to revive the original Platonic school, it is rooted in the fundamental epistemological and philosophical theorems of that time including the essence of More
        Middle Platonism is one of the most important philosophical-religious schools of the first century BC. While claiming to revive the original Platonic school, it is rooted in the fundamental epistemological and philosophical theorems of that time including the essence of the One, God as Creator, descent of the soul, rational knowledge, and salvation. A study of middle Platonists’ works reveals that the philosophical principles of this school are mainly based on a reinterpretation of certain religious-philosophical theorems of Platonic, Stoic, Pythagorean, and gnostic schools. In fact, a clear trace of the concern for explaining the problem of the oneness and transcendence of the essence of Almighty, the quality of the creation of the world, and the presence of evil therein can be witnesses in the works of the philosophers that advocate the mentioned schools. The fundamental principles of middle Platonism are basically religious, and this school is mainly concerned with such topics as the duality of the essence of divinity in two concepts, God as the Maker or Creator of the world, the duality of the spiritual and material origin of Man and the descent of the soul, cosmology and the material structure and fate of the world, eschatology with an emphasis on the theorem of Man’s salvation through rational knowledge, and finally the discussion of ethics and the definition of its practical frameworks for attaining rational perfection, which is necessary for salvation. The present paper aims to explain and provide a comparative analysis of the principles and quality of the formation of the philosophical theorems of Middle Platonism as a philosophical-religious school. Manuscript profile
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        155 - Developing a Conceptual Framework of Urban Resilience for its Application in Urban Literature, through Thematic Analysis of Texts
        mohammad saber Eslamlou Manouchehr Tabibian Mahta Mirmoghtadaiee
        Urban resilience is an approach, developed to respond to different unpredictable disasters. It is hypothesized that besides capacity, resistance and ability, there are other elements involved in urban resilience that have to be extracted. It seeks to develop a conceptua More
        Urban resilience is an approach, developed to respond to different unpredictable disasters. It is hypothesized that besides capacity, resistance and ability, there are other elements involved in urban resilience that have to be extracted. It seeks to develop a conceptual framework for urban resilience and to present its characteristics through a systematic review of the updated publications. Second, it proposes an inclusive definition of urban resilience, relying on the results of this study, finally, the qualitative data are reviewed to shed light on hidden aspects of urban resilience. This is a qualitative research in which thematic analysis, MAXQDA 13.28 software is used to understand and analyze the data. A collection of 100 publications containing definition of resilience was gathered as data, based on which six characteristics for conceptual framework of urban resilience were extracted as R1 to R6. The extracted results, were confirmed by expert panel and also the keywords were used in CiteSpace software to confirm their inclusion in 1250 published papers in the international journals under WOS index over the period of 2010 to 2020 (i.e. the papers which had ‘urban resilience’ and ‘urban resiliency’ phrases in their topics) and the results were supported. The authors define: “urban resilience is ability of cities to respond in timely manner and to resist during occurring natural or man-made disasters; while adapting and coordinating with new situations, in case of not being collapsed, they will continue their urban functions stronger than the past.” Manuscript profile
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        156 - The concept of soul in the Mahabharata system
        Hamidreza  Barati Pour Ghorban Elmi Abdolhossein  Latifi Jamshid  Jalal Sheikhjani
        In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have d More
        In the historical study of the philosophical ideas of the land of India, we come across common themes that have caused much intellectual debate among the thinkers of that land. These debates have been in such a way that each of the sages and thinkers of that land have dealt with it according to their views and have expressed their opinions and reasons for that position. One of these challenging topics is the issue of soul or its fate. It is after separation from the body that has long been considered by them. All the historical traditions of India have accepted the basic hypothesis that there is a moving and vital aspect of man that distinguishes life from death and shows it in the form of a worm cycle in most schools, as in the schools of" Samkhaya" and" Vedanta", where, one is "the duality of denial of thought" (Porsche and Percret), and the other is "the unity of existence" (Atman and Brahman). This is also reflected in the Mahabharata system. In this article, we try to examine the concept of soul first in general in the religious literature of Hinduism and then specifically in the book of Mahabharata and answer the following questions: "What is the meaning and nature of the soul in Mahabharata?", and, "what is it's end?" For this purpose, we will analyze the concept of the soul in this book in an analytical way. Manuscript profile
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        157 - The social revolutionary revolution is a social political goal. It is a process that is driven by mass action leading to the aspirations arising from long-term ideas and by breaking away from the past, which is accompanied by inequality and the future of new norms with justice And Aristotle believes that existing inequalities are among the factors behind the revolution. The purpose of the present study is to explain the sociology and comparisons of the revolutions in Egypt, Tunisia, Libya and Iran, which has been analyzed using the ideas of the Jews and the people. The research methodology is the methodology for reviewing and analyzing The content of the relevant texts is a tool for collecting field information. The results showed that among the common causes behind these revolutions: the political and administrative failure of the rulers, despotism and absolute freedom, and the taking of people, the widespread financial and social crises and its consequences (unemployment, Inflation, reduced economic growth, social harm, reduced social trust and socialism, anomalies, etc.), the presence of intellectuals and people in the scene, the existence of virtual social networks from other revolutions, the existence of guiding and minded leaders, dependence and unbalanced development, and the separation The revolution of Iran with these revolutions: the root of it Another distinction was that of the leadership of Iran, which came from the people and the people.
        Seyyed Hossein  Taghavi
        According to the Islamic view, the principle is based on the Human civilization has led to current crises, one of which is the crisis of spirituality and the neglect of man's relationship with God, and man, proud of his scientific achievements, has devoted all his eff More
        According to the Islamic view, the principle is based on the Human civilization has led to current crises, one of which is the crisis of spirituality and the neglect of man's relationship with God, and man, proud of his scientific achievements, has devoted all his efforts to work, capital and prosperity. Now, after five centuries, he has realized that material prosperity and comfort can not comfort him, and to fill this gap, he has turned to ancient and emerging mysticism, including Indian, Buddhist, Indian, and so on. This article seeks to study Islamic mysticism and emerging mysticism through analytical, descriptive and comparative methods, and in contrast to the views of rivals who have expressed the theory of objectivity and contradiction, has accepted the theory of conformity and aspect. Expresses their differences and similarities and in the field of their commonalities, conclusions have been reached which are that both mysticism, in order to heal the psychological and beautiful sufferings of seeing the world and tolerating everything and total peace and speech From love and happiness and peace and humiliation of a partial intellect, they have been contemporaneous with each other; But instinctability, not instinctualism, orbital duty instead of irresponsibility, responding to the basic needs of human beings instead of secondary needs, truth-seeking instead of superstition, are the distinguishing features of Islamic mysticism in comparison with emerging mysticisms. Manuscript profile
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        158 - Possibility and characteristics of transcendent obligatory presence knowledge from Ibn Arabi's point of view
        Souriah  Gheravand Mohammad Kazem Rezazadeh Joudi Nafiseh  Fayaz Bakhsh
        Ibn Arabi, as one of the prominent philosophers in the field of the possibility and characteristics of the knowledge of the necessary, transcendent presence, has raised issues and arguments. This article intends to examine Ibn Arabi's views on the possibility and charac More
        Ibn Arabi, as one of the prominent philosophers in the field of the possibility and characteristics of the knowledge of the necessary, transcendent presence, has raised issues and arguments. This article intends to examine Ibn Arabi's views on the possibility and characteristics of transcendent obligatory presence knowledge with an analytical approach. The study of Ibn Arabi's views in this regard indicates that from Ibn Arabi's point of view, present knowledge is one of the true and certain conditions and knowledge, and the seeker of the knowledge of the Supreme Being must step on the path of present knowledge. Ibn Arabi's presence knowledge and knowledge is based on esoteric observation, so in Ibn Arabi's view, knowledge and knowledge is an inadequate and unreal product. Manuscript profile
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        159 - The effect of moral fields on knowledge from the perspective of the Qur'an Emphasizing Allameh Tabatabai's point of view
        Abouzar  Rajabi Ali  Karbalaie Pazouki
        What is the relationship between the cognitive field and the moral field? Some philosophers believe that morality and moral values should not be involved in the acquisition of knowledge and belief. Feelings and emotions, morality and ethics should be dominated by reason More
        What is the relationship between the cognitive field and the moral field? Some philosophers believe that morality and moral values should not be involved in the acquisition of knowledge and belief. Feelings and emotions, morality and ethics should be dominated by reason, not they interfere in the realm of beliefs (separation of knowledge from value). In contrast, another spectrum of philosophers emphasizes the influence of ethics on knowledge and rational belief. Due to the differences of views on the impact of moral behavior on cognitive and non-cognitive origins such as emotions and factors such as heredity, social environment, etc., as well as human cognitions of moral virtues and vices, this study is descriptive And the analysis of the text seeks to examine the relationship and effect of sensual and moral attributes on epistemological issues from the Qur'anic point of view of Allameh Tabatabai. According to him, by acquiring moral virtues, the ground for the formation of true belief can be provided. Moral vices can interfere with preventing the attainment of true knowledge or belief. Manuscript profile
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        160 - Explanation of Mortimer Adler's epistemological perspective on the Paideia curriculum
         
        The main purpose of this paper is to explain the epistemological foundations of the Paideia project and its critique. Philosophical foundations, psychological foundations, sociological foundations, and historical foundations are considered as the basic foundations of ed More
        The main purpose of this paper is to explain the epistemological foundations of the Paideia project and its critique. Philosophical foundations, psychological foundations, sociological foundations, and historical foundations are considered as the basic foundations of education, especially in the field of curriculum, and the epistemological basis can be analyzed in the context of philosophical foundations... In this article, Adler's epistemological perspective on the twentieth century is examined, and the connection between this theory and his proposed curriculum, Paideia, is explained. The research method in the present article is descriptive-analytical and critique based on contemporary perspectives. According to the findings of the present article, there is a coherent relationship between the levels of good for the mind and the forms of knowledge that are presented in Adler's epistemological perspective and the levels of learning in his proposed curriculum. However, critiques based on contemporary views can be made on his epistemological perspective. Adler did not pay attention to tacit knowledge. Secondly, he did not refer to the point of science in the discussion of "universality" and "stability" and therefore situated in challenge of "the dynamics of science. Third, he did not develop the skills proposed in the Paideia curriculum based on the epistemological form of "knowing how". Manuscript profile
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        161 - A Comparative Study of Educational Metaphor of Journey in Islamic and Humanism Mysticism
        رضا محمدی چابکی
        The present study aims to explain the educational metaphor of the journey and its educational implications by a comparative study of two valuable educational works of "The Conference of the Birds" and "The Magic Mountain". Therefore, to achieve the research objectives, More
        The present study aims to explain the educational metaphor of the journey and its educational implications by a comparative study of two valuable educational works of "The Conference of the Birds" and "The Magic Mountain". Therefore, to achieve the research objectives, the methods of progressive inference method, and also the four-step comparative method are used and the findings of this study, in three main steps, include the analysis of the educational metaphor of the journey in "The Conference of the Birds" and "The Magic Mountain" from the perspective of seven intermediate mapping maps, including travelers or travelers, travel planners, travel destinations, travel stages, luggage, Routing and travel requirements, travel strategy, and also trips), the deduction of educational implications (principles and methods of education) in the two books, as well as the comparison of the previous two steps. Accordingly, the results of the research indicate that the educational metaphor of the journey, based on the selective basis for it, in which two bases of Islamic mysticism and humanist mysticism are introduced, are two separate paths for education that are defined by The abundance of commonality between these two paths is thought to be different for them; among them, the commonality of these two can be exemplified by the step-by-step process, the freedom and the ability to interpret and interrogate in traveler (student), and The distinction between these two can also be the place or origin of the cognition of human beings and their different ends, one that is infinite and divine, and the other is limited to the human soul. Manuscript profile
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        162 - A Comparative Study of Educational Metaphor of Journey in Islamic and Humanism Mysticism
        رضا محمدی چابکی Fatemeh Vojdani Fatemeh Sadat Bitarafan
        The present study aims to explain the educational metaphor of the journey and its educational implications by a comparative study of two valuable educational works of "The Conference of the Birds" and "The Magic Mountain". Therefore, to achieve the research objectives, More
        The present study aims to explain the educational metaphor of the journey and its educational implications by a comparative study of two valuable educational works of "The Conference of the Birds" and "The Magic Mountain". Therefore, to achieve the research objectives, the methods of progressive inference method, and also the four-step comparative method are used and the findings of this study, in three main steps, include the analysis of the educational metaphor of the journey in "The Conference of the Birds" and "The Magic Mountain" from the perspective of seven intermediate mapping maps, including travelers or travelers, travel planners, travel destinations, travel stages, luggage, Routing and travel requirements, travel strategy, and also trips), the deduction of educational implications (principles and methods of education) in the two books, as well as the comparison of the previous two steps. Accordingly, the results of the research indicate that the educational metaphor of the journey, based on the selective basis for it, in which two bases of Islamic mysticism and humanist mysticism are introduced, are two separate paths for education that are defined by The abundance of commonality between these two paths is thought to be different for them; among them, the commonality of these two can be exemplified by the step-by-step process, the freedom and the ability to interpret and interrogate in traveler (student), and The distinction between these two can also be the place or origin of the cognition of human beings and their different ends, one that is infinite and divine, and the other is limited to the human soul. Manuscript profile
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        163 - .
        tayebeh tavasoli
        .
        . Manuscript profile
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        164 - Epistemological Foundations of Interdisciplinary Studies of the Holy Quran and Psychology
        Ziba Foroozesh
        The idea of Interdisciplinary Studies of the Holy Quran and Psychology is thought as a favorable theoretical ground for evolution in Humanities with a Quran-centered approach in the Islamic community. Especially since Quranic teachings, according to Quran’s special anth More
        The idea of Interdisciplinary Studies of the Holy Quran and Psychology is thought as a favorable theoretical ground for evolution in Humanities with a Quran-centered approach in the Islamic community. Especially since Quranic teachings, according to Quran’s special anthropological approach, have a fundamental role in psychological texts. This paper, using the descriptive-analytical method, is to present the epistemological foundations and features of Interdisciplinary Studies of the Holy Quran and Psychology. The findings of the research show that Interdisciplinary Quranic Studies rely on the five senses and intellect, as well as the revelation and heart, whereas conventional psychology by using a proof-based method, relies only on senses and experiences. The results also showed that the main distinctions between Interdisciplinary Quranic Studies compared to conventional psychology are as follows: comprehensiveness, attention to the origin and resurrection, certainty and infallibility, possessing an all-inclusive structure, and proportionality between Takwīn (Creation) and Tashrī’ (Decree). The innovation of this research is investigating on Interdisciplinary Study of the Quran and Psychology based on Islamic epistemological foundations. Manuscript profile
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        165 - Quran-based systematization (Fundamental Concepts, Strategies and Processes)
        Saeid  Bahmani
        During these two decades after the revolution (1357) we have witnessed the application of four fundamental concepts in the scientific literary in Iran, such as: “Islamicization of the science”, “Quran-based Human Sciences”, “Quran-based systematization” and “Quran-based More
        During these two decades after the revolution (1357) we have witnessed the application of four fundamental concepts in the scientific literary in Iran, such as: “Islamicization of the science”, “Quran-based Human Sciences”, “Quran-based systematization” and “Quran-based theorization”. Firstly application of “Quran-based systematization” in the document of charter of development of Quranic culture of the country has to some extent propagated the use of this concept. Secondly “Quran-based theorization” is also mentioned in the scientific community and some of the strategic documents, since systematization is dependent on the theorization. The spread of these concepts, shows the rise for scientific revolution in the human sciences. The significant issue on the mind of those who emphasize on functionalization of these concepts is the failure of philosophical and doctrinal sciences in removing the obstacles faced by Islamic communities in achieving divine objectives. Some of the sages, scholars and researches inside or outside the country, have claimed their ideas on these concepts or have written them down. Among the questions raised in this regard are: the exact meaning of these concepts, the strategies for achieving them, the process by which these suggested strategies are fulfilled. The abstract nature of these concepts has made them to be considered as scientific objectives of the Islamic Revolution. These concepts are counted as general and absolute particular and each enjoys primacy to the other. This paper focuses on the four concepts mentioned and also the strategies and processes applied for their fulfilment. It also shows that systematization and production of Quran-based human sciences and Islamicization of sciences, depend on Quran-based theorization. After almost four decades of examining and analyzing the fundamental concepts, we have reached the necessity of Quran-based theorization, while Sayyad Muhammad Baqir Sadr has long ago been one of the pioneers in this field, and has discussed theorization prior to everyone else. This means that we have not made use of his scientific findings and are still remained in the much earlier period. Manuscript profile
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        166 - نقد و تحلیل داستان (باده کهن)
        سارا حسین آبادی
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        167 - بررسی نسخه خطی مهمترین رویکرد در مطالعات ادبیات نسخه ی رساله القدس به شماره 1/ 4020 موزه و کتابخانه ملی ملک
        غلامرضا  خوش اقبال
        Manuscript profile
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        168 - 1
        nayreh eshaghi saeedeh gharavi
        1
        1 Manuscript profile
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        169 - Spiritual Journey Based on Dialectical Wayfaring in Plato’s Philosophy and its Compatibility with Gnostic Journeys
        Atiye Zandieh Leila Eftekhari
        In Plato’s philosophy and Islamic gnostic tradition, the world and Man enjoy two corporeal and spiritual dimensions. Man’s spiritual dimension can have ascending and descending journeys in the worlds of being. In Islamic gnosis, going through the levels of being – the f More
        In Plato’s philosophy and Islamic gnostic tradition, the world and Man enjoy two corporeal and spiritual dimensions. Man’s spiritual dimension can have ascending and descending journeys in the worlds of being. In Islamic gnosis, going through the levels of being – the five divine presences – has been explained by resorting to the four-fold journeys, which include moving from the creature to the truth, traversing the truth, moving from the truth to the creature and, finally, travelling with the truth in the creature. The spiritual journey in Plato’s philosophy can be explained by using the dialectical wayfaring, analogy of the divided line, and the allegory of the cave. Plato generally dealt with this spiritual journey and did not intend to classify its levels. However, his views can be formulated in a way to conform to these four journeys. In this way, spiritual journey in Plato’s philosophy will include the following four stages: moving from shadows to the world of Ideas, traveling through the Ideas, moving from the world of Ideas to the world of sensibles and, finally, traveling with the Ideas in shadows. Therefore, given the differences between these two schools of thought regarding their views of the highest levels of being and the perfect Man, the first, second, and fourth journeys can be more clearly matched with each other. The third journey can also be matched with one of them but not as clearly as the other three. Gnostics’ religious views, their emphasis on ascetic practice and purification of the soul, and the long time interval between these two systems of thought have resulted in a number of great differences between them. Manuscript profile
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        170 - An Explanation of Critical Thinking in Constructivist Approach (a Qur’ānic Deconstructive Analysis)
        Heydar Ismailpour
        Theories of critical thinking are generally divided into two groups: theories that describe the positive and negative characteristics of various phenomena, such as human beings, and the Qur’ānic theory indicating that critical thinking should be based on believing in th More
        Theories of critical thinking are generally divided into two groups: theories that describe the positive and negative characteristics of various phenomena, such as human beings, and the Qur’ānic theory indicating that critical thinking should be based on believing in the open, creative, and infinite knowledge of God. Challenging the content of the first approach paves the way for introducing the creative and variable approach to knowledge. In this way, education adopts a religious and unlimited nature more than ever before. The non-restrictive aspect dominates knowledge and, as a result, the content of educational courses based on critical thinking and is developed under the influence of other dimensions of a philosophical system, including values and knowledge. The open and unlimited process of Qur’ānic critical thinking leads to the priority of creative approaches and their effective incorporation into education. The present study aims to explain a kind of critical thinking based on a constructive approach to the open and unlimited Qur’ānic critical knowledge. Deconstruction means analyzing and reviewing each subject through decentralizing it and discovering some of its new other dimensions that are usually neglected. Manuscript profile
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        171 - The Components of Political Thought of The Herat School in The Thought System of Maulana Abdul Rahman Jami
        Mohammad dawood Erfan Seyed Hossein  Athari Ruhollah  Islami Mahdi Najafzade
        Mehdi Najafzadeh**** Herat was formerly one of the important centers of Islamic thought and power withinthe Khorasan school. This city has been the place of emergence of great scientists and thinkers throughout the history. During the period of Timurids (14th century C More
        Mehdi Najafzadeh**** Herat was formerly one of the important centers of Islamic thought and power withinthe Khorasan school. This city has been the place of emergence of great scientists and thinkers throughout the history. During the period of Timurids (14th century C.E.), connection of thought and power eventually led to the emergence of the political school of Herat. Abdur Rahman Jami, as the leader of this school, played an undeniable role in the growth and excellence of Herat's political school. Jami was an intellectual mentor who made the interaction of mysticism and politics possible for the first time in the history of Islam. The Timurid power system and court was soon influenced by Jami's thought and crystallized in the behavior and actions of political agents in the context of the society .This article seeks to answer the question of what constituted Jami's political thought that helped shape the political school of Herat? This article, with the goal-legitimacy framework of "John Murrow" and Quentin Skinner's interpretive hermeneutic method, aims to examine the most important concepts produced by Jami's thought thatentered into the political system of his era by him and his students. Manuscript profile
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        172 - Analysis of the Principles of Islamic Education in the Mystical Thoughts of Imam Khomeini(RA)
        jamshid Sadri hatef siahkoohian Seyed Hojjat  Mahdavi Saeedi Ahya Dakmaei
        The educational foundations of Imam Khomeini's mysticism are based on the Shari'a. In this mystical system, religious virtues are not separated from the virtues of mystical education. These virtues can lead man to both religious and mystical ethics. It is in religious v More
        The educational foundations of Imam Khomeini's mysticism are based on the Shari'a. In this mystical system, religious virtues are not separated from the virtues of mystical education. These virtues can lead man to both religious and mystical ethics. It is in religious virtues that the virtues of mystical education find meaning. The subject of mystical education has a very high status and status. Undoubtedly, one of the intellectual dimensions of the founder of the Islamic Republic, Imam, which is one of his most fundamental approaches, is the category of education and self-cultivation. God descends and ignores the ungodly powers; Therefore, he considered it necessary for all members of society to pay attention to this matter and considered it necessary for those who deal with educating people. mentioned. Imam's mystical training plays an important role in building transcendent human beings. Imam's mystical thought in the field of Islamic education and self-purification should provide implications for moral education with emphasis on Imam's mystical thought. The research method of the article is qualitative and analytical. His thoughts were extracted as a result of the mystical training of the Imam to make human beings who, by cultivating and purifying their souls, achieved inner transformation and spirituality and attained nearness to God. Manuscript profile
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        173 - Characteristics of mysticism in Imam Khomeini's poetry
        aghdas jahangiri Ali Akbar  Afrasiab pour Maryam  Bakhtyar
        According to the Imam, the subject of sciences such as mysticism, which is the essence of the Supreme Being, is partial and not general; That is, sciences such as mysticism, which discuss particular and personal issues, cannot formulate issues in the logical forms of re More
        According to the Imam, the subject of sciences such as mysticism, which is the essence of the Supreme Being, is partial and not general; That is, sciences such as mysticism, which discuss particular and personal issues, cannot formulate issues in the logical forms of real judgments. The subject of the science of mysticism is general and therefore of the type of real propositions, even though the nature of obligatory existence outside the general mind is unique, unique and unparalleled. The principles of mysticism, with which the relation of truth to creation and the relation of creation to truth are clarified by one of the two forms of finding perfection and the mystics of Abrar, are the principles of truths that are necessary for the existence of transcendence and are called the names of essence. The difference between the origin and the basic source of Imam Khomeini's mysticism is somewhat different from the source of the early Sufis, especially the Persian Sufism of the Khorasan school. The Imam's diligence in observing the rules of Sharia and Quranic principles is the most prominent part of his mystical moral life. He was opposed to negative Sufism and promoted atheism and isolationism. Innovation in this research is the basics of mysticism and the difference Manuscript profile
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        174 - Investigation of mystical authorities (repentance, patience, reza, piety and trust) In the works of Imam Khomeini and Imam Mohammad Ghazali
        Jamal  Salehzadeh Seyed Jasem  Pejhohandeh Aliyar  Hosseini
        Mystical authorities have been one of the most important movements of human perfection towards the essence of the existence of creation and the theology of the followers of this path. One of the most important issues in this study was the study of the mystical approach More
        Mystical authorities have been one of the most important movements of human perfection towards the essence of the existence of creation and the theology of the followers of this path. One of the most important issues in this study was the study of the mystical approach of Imam Mohammad Ghazali and Imam Khomeini in relation to mystical authorities, especially authorities (repentance, patience, consent, piety and trust). The findings of the present study show that these two great worlds, with a philosophical, moral and mystical aspect as well as a Quranic and narrative approach, have explained the said mystical authorities, although in some cases, and especially in details, there are differences. The method of collecting information in this research was library and the method of processing was descriptive and analytical. It is associated with differences in views and especially Imam Khomeini's critique of the works and views of Imam Mohammad Ghazali, and due to the long time interval between the life of Imam Mohammad Ghazali and Imam Khomeini and due to the continuation and development of mystical approaches by other mystics and benefit and The development of Imam Khomeini's mystical views under his influence, he has been able to provide more comprehensive views of mystics before these mystical authorities. Manuscript profile
      • Open Access Article

        175 - Breaking the foundation in Shams Tabrizi articles
        mahmoud Khoramabadi AliَََAkbar AfrasiabPour Ali Fatolahi
        This article deals with the analysis of the elements that break the foundation from the point of view of Derrida and the analysis of these elements in the articles of Shams and tries to reconstruct the pluralism of meaning in damaging the metaphysical ideas presented in More
        This article deals with the analysis of the elements that break the foundation from the point of view of Derrida and the analysis of these elements in the articles of Shams and tries to reconstruct the pluralism of meaning in damaging the metaphysical ideas presented in Western philosophy and reach new meanings from the text. Shams Tabrizi's articles have the capacity to achieve countless signs and symbols for multiple meanings with consecutive semantic suspensions. The authors of this article, with descriptive-analytical method based on Derrida's foundation-breaking approach, examine some of these concepts such as the negation of the definition of the unit of truth, the death of the author, the semiotics of post-structuralism, the dominant ideology of the text through the negation of contrasts, values, etc. have done. In Shams's articles, in the field of negation of the definition of the single truth, the truth is not considered an absolute and single thing, but it is placed in the field of interpretive debates and everyone has their own interpretation of it. Contrary to the views of Platonic logos, Shams introduces wisdom and rationalism as completely incomplete in the path of truth and sees it as a veil for the seeker. He does not contrast writing and speech or presence and absence, but beyond these two, he generally considers speech and presence as a veil. Manuscript profile
      • Open Access Article

        176 - The challenges of the discourse of the Islamic revolution in the face of the generation of the eighties; A case study, the fields of economic entrepreneurship, intellectualism and political governance
        Meisam Ghahreman hadi keshavarz
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SemiHidden="false" UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/> <w:LsdException Locked="false" Priority="67" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/> <w:LsdException Locked="false" Priority="68" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/> <w:LsdException Locked="false" Priority="69" SemiHidden="false" UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/> <w:LsdException Locked="false" Priority="70" SemiHidden="false" UnhideWhenUsed="false" Name="Dark List Accent 6"/> <w:LsdException Locked="false" Priority="71" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/> <w:LsdException Locked="false" Priority="72" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful List Accent 6"/> <w:LsdException Locked="false" Priority="73" SemiHidden="false" UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/> <w:LsdException Locked="false" Priority="19" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/> <w:LsdException Locked="false" Priority="21" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/> <w:LsdException Locked="false" Priority="31" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/> <w:LsdException Locked="false" Priority="32" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/> <w:LsdException Locked="false" Priority="33" SemiHidden="false" UnhideWhenUsed="false" QFormat="true" Name="Book Title"/> <w:LsdException Locked="false" Priority="37" Name="Bibliography"/> <w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/> </w:LatentStyles> </xml><![endif]--><!-- [if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} </style> <![endif]--></p> <p class="MsoNormal" style="text-align: center; text-indent: 14.2pt; line-height: 97%;" align="center"><strong><span style="font-size: 14.0pt; line-height: 97%; color: black;">The Challenges of the Discourse of the Islamic Revolution of Iran in Relation to the Generation of the 1980s: A Case Study of Economic Entrepreneurship, Intellectualism, and Political Governance</span></strong></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: center; text-indent: 14.2pt; line-height: 97%;" align="center"><strong><span style="font-size: 14.0pt; line-height: 97%; color: black;">&nbsp;</span></strong></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: right; line-height: 97%; mso-outline-level: 1;" align="right"><span style="font-size: 11.0pt; line-height: 97%; color: black;">Meisam Ghahraman<a style="mso-footnote-id: ftn1;" title="" href="#_ftn1" name="_ftnref1"><sup>* </sup></a></span></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: right; line-height: 97%; mso-outline-level: 1;" align="right"><span style="font-size: 11.0pt; line-height: 97%; color: black;">Hadi Keshavarz<a style="mso-footnote-id: ftn2;" title="" href="#_ftn2" name="_ftnref2"><sup>**</sup></a></span></p> <p>&nbsp;</p> <p style="text-align: justify; text-justify: kashida; text-kashida: 0%;"><span style="color: black; letter-spacing: -.3pt; mso-bidi-language: FA;">Religious governments such as the Islamic Republic of Iran require, on one hand, profound meanings derived from specific Islamic epistemological arguments for their effective reproduction, while on the other hand, they need legal subjects who are persuaded by these epistemic meanings. However, in today's acute reality, with the emergence of generations possessing fluid and virtual identities, deep epistemological meanings across various domains face serious challenges, gradually diminishing their role in human life. Accordingly, this article aims to investigate the changes occurring in three areas&mdash;economic entrepreneurship, intellectualism, and political governance&mdash;by focusing on the characteristics of the generation of the 1980s, which rarely occupy legal and epistemic positions due to their fluidity and virtuality. Following this analysis, we will address the transformations that the discourse of the Islamic Revolution must undergo in these emerging conditions. Overall, the findings indicate that the fading of deep epistemological meanings among the generation of the 1980s not only marginalizes the general epistemological discussions of intellectuals but also creates space for the emergence of specific intellectuals. In the economic domain, this shift results in the formation of a startup economy and the emergence</span> of a new and high-risk type of entrepreneurship known as chain entrepreneurship. Consequently, in the realm of political governance, the need for low-cost and efficient governance over the subjects of the 1980s necessitates a departure from general and epistemological rules, transforming Islamic governance into Islamic governance management.</p> <p>&nbsp;</p> <p class="MsoNormal" style="line-height: 97%; mso-outline-level: 1;"><span style="font-size: 11.0pt; line-height: 97%; color: black;">&nbsp;</span></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: justify; text-justify: kashida; text-kashida: 0%; line-height: 97%;"><strong><span style="color: black;">Keywords: </span></strong><span style="color: black; letter-spacing: -.3pt; mso-bidi-language: FA;">eneration of the 1980s, Epistemological Approach (Transcendental Method), Non-Epistemological Approach (Inherently Methodological), Specific Intellectual, Islamic Republic of Iran.</span></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: right; line-height: 97%;" align="right"><span style="color: black; letter-spacing: -.3pt; mso-bidi-language: FA;">&nbsp;</span></p> <p>&nbsp;</p> <p class="MsoNormal" style="text-align: justify; background: white;"><span style="color: #565656;">&nbsp;</span></p> <p><strong><span style="font-size: 14.0pt; font-family: 'Times New Roman','serif'; mso-fareast-font-family: 'Times New Roman'; color: black; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"><br style="mso-special-character: line-break; page-break-before: always;" clear="all" /> </span></strong></p> <div style="mso-element: footnote-list;"><br clear="all" /><hr align="left" size="1" width="33%" /> <div id="ftn1" style="mso-element: footnote;"> <p class="MsoNormal" style="text-align: justify; background: white;"><a style="mso-footnote-id: ftn1;" title="" href="#_ftnref1" name="_ftn1"><span style="font-size: 10.0pt;">* Corresponding Author: Research Assistant Professor of Islamic Revolution Historical Studies Department (Islamic Revolution Documentation Center), Iran</span></a><span style="font-size: 10.0pt;">.</span></p> <p class="MsoNormal" style="text-align: justify; background: white;"><span style="font-size: 9.0pt;">Meisam.ghahreman@gmail.com </span></p> <p class="MsoNormal" style="text-align: justify; background: white;"><span style="font-size: 10.0pt;">** PhD in Political Sociology, University of Tehran, Iran.</span></p> <p class="MsoNormal" style="text-align: justify; background: white;"><span style="font-size: 10.0pt;">h_keshavarz@ut.ac.ir</span></p> </div> <div id="ftn2" style="mso-element: footnote;"> <p class="MsoNormal" style="text-align: justify; background: white;"><a style="mso-footnote-id: ftn2;" title="" href="#_ftnref2" name="_ftn2"><span style="font-size: 10.0pt;">** Ph.D in Political Sociology, University of Tehran, Iran. </span></a></p> <p class="MsoNormal" style="text-align: justify; background: white;"><span style="font-size: 9.0pt;"><a href="mailto:h_keshavarz@ut.ac.ir"><span style="color: windowtext; text-decoration: none; text-underline: none;">h_keshavarz@ut.ac.ir</span></a> </span></p> </div> </div> <p>&nbsp;</p> Manuscript profile
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        177 - Objectives, principles, methods and foundations of Islamic education with emphasis on the mystical thought of Imam Khomeini (RA)
        Ahya Dakmaei jamshid Sadri hatef siahkoohian Seyed Hojjat  Mahdavi Saeedi
        In order to recognize and promote the school of thought and practical life of the founder of the Islamic Republic of Iran and read the intellectual system of the great architect of the Islamic Revolution and according to the emphasis of the Supreme Leader on keeping the More
        In order to recognize and promote the school of thought and practical life of the founder of the Islamic Republic of Iran and read the intellectual system of the great architect of the Islamic Revolution and according to the emphasis of the Supreme Leader on keeping the religious and educational thought and practical life of His Holiness and highlighting its role as a basic criterion in all politics Plans and programs and its extension in the set of pillars of the system need to be further researched in the dimensions of mystical education with the cooperation of universities, cultural societies and scientific centers across the country. Imam Khomeini's intellectual angles in this field should be further researched and researched. It is rooted in the mysticism of the Imam, it has always been the concern of the Imam, so that Islamic education is closely related to the mysticism of the Imam and the original sources of Islam, namely the Qur'an and Sunnah, which inevitably has an important effect on Islamic education. The present study intends to explain the principles, methods and foundations of the process of education from Imam's mystical point of view. In fact, the author seeks to answer the question of what is the process of Islamic education based on Imam's mystical teachings and the relationship between instructor and teacher as well as expression of characteristics? The goals and objectives education and training of Imam mysticism will be explained and explained by inferring from the principles, methods and foundations. Manuscript profile
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        178 - Role of custom and ethics in the financial rights of couples and its effect on crime prevention
        Leila  Radpasand Farhad  Parvin
        After the correct marriage and marital relations between the parties, various rights and duties are established, including financial rights between the spouses. Couples' financial rights are one of the most important parts of civil law, which is intertwined with customa More
        After the correct marriage and marital relations between the parties, various rights and duties are established, including financial rights between the spouses. Couples' financial rights are one of the most important parts of civil law, which is intertwined with customary and moral issues and is an important factor in crime prevention. Therefore, ignoring the role of custom and ethics in the rights of couples causes fundamental challenges in society. The purpose of writing this article is to explain the position of custom and ethics in some financial rights of couples, such as dowry, dowry and alimony from the perspective of Iranian law, Islamic religions and official religions in a descriptive analytical method; Explaining the limits of custom and introducing it, we will finally realize that although custom and ethics in the Iranian legal system, mainly in cases of text silence, have a complementary and interpretive role; But it has a role to play, and in many cases it is used practically in jurisprudence and law. Also, the role of custom in the Sunnah of Tabdan is Hadd, that what is considered acceptable in the custom is also considered acceptable in the sight of God. The role of custom in the rights of minorities (Jewish, Zoroastrian and Christian) is also undeniable according to their own religious customs and traditions, and is a source of rights. Adherence to ethical rules in the realm of the family plays a very decisive role in ensuring the rights of men and women all over the world; Because in many cases, the rights and obligations that couples assume towards each other have no legal obligation and are done solely on the basis of moral considerations. Manuscript profile
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        179 - Different aspects of anti-habituation and its various manifestations in Ibn Arabi's mystical poems
        shahla norozierad Naser   Hosseini ardashir sadraldini
        Anti-habituation has been a prominent feature of true mysticism in all ages, and the mystic on two levels of language and meaning, has always adopted devices with wiping the dust of habit, reveal the face of truth and show the contrast between the two. Abandonment of ha More
        Anti-habituation has been a prominent feature of true mysticism in all ages, and the mystic on two levels of language and meaning, has always adopted devices with wiping the dust of habit, reveal the face of truth and show the contrast between the two. Abandonment of habits and customs and courtesies are necessary conditions for a mystical journey. Mystics’ anti-habituation has shown itself in various fields such as pride, imitation, hereditary prejudices, attention to misconceptions, etc. concerning heretical words uttered in time of spiritual ecstasy, mystics have portrayed the utmost anti-habituation and in a way that is out of the ordinary. In the society, anti-habituation has also found various manifestations, as these kinds of anti-habituations can be seen in the poems of Ibn Arabi. This study has been written in a descriptiveanalytical method with the aim of explaining the various aspects of anti-habituation in Ibn Arabi's mystical poems. The findings indicate that anti-habituation is evident in Ibn Arabi's poems in the form of insight and speech, as well as action and circumstances. And real anti-habituation occurs when it has both characteristics. According to Ibn Arabi, truth emerges when it becomes free of habit, because habit is the greatest cloak in all aspects of human life. In his view, it is necessary to free the human mind from habits, imitation and prejudice so that it sees the truth as it is. Manuscript profile
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        180 - The position of legal rules in international environmental law
        mahnaz farajpoor
        The increasing growth of environmental pollution and destruction and the formation of successive environmental crises caused governments to seriously think of a solution almost four decades ago, based on this, international environmental law as one of the branches of in More
        The increasing growth of environmental pollution and destruction and the formation of successive environmental crises caused governments to seriously think of a solution almost four decades ago, based on this, international environmental law as one of the branches of international law. Public was formed by the international community through the establishment and implementation of binding and non-binding legal rules and in recent decades it has developed in terms of content, form and structure considering that the importance and fundamental role of the environment in human life and development is undeniable. Therefore, the basis of the global decision to protect the environment became concrete with the formation of the first United Nations World Conference on Man and the Environment named "Stockholm Convention" in Sweden in 1972, so that the human right to enjoy a healthy environment is equal to Human rights were recognized. Based on this, in the present study, we intend to answer this basic question by using the analytical descriptive method with the help of library tools, what is the position of legal rules and especially customs in international environmental law? The research hypothesis states that customs had an important impact on the formation of rules and agreements resulting from international environmental law. Manuscript profile
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        181 - Whatness, Origin, and Purpose of Essentialist Education
        Ahmadreza Azarbayejani Mohammdreza Sarmadi Faezeh Nateghi Alireza Faghihi
        Mullā Ṣadrā places the “truth” in idealism alongside “truths” in realism in his Transcendent Philosophy. For him, truths are the same truth that reveals itself at different levels. In the view of gnostics, the four-fold spiritual journeys are a way for gnostic transcend More
        Mullā Ṣadrā places the “truth” in idealism alongside “truths” in realism in his Transcendent Philosophy. For him, truths are the same truth that reveals itself at different levels. In the view of gnostics, the four-fold spiritual journeys are a way for gnostic transcendence that the wayfarer traverses at different stages. This journey begins from fiṭrah (primordial nature), which has different levels with nature as its lowest level. Therefore, this journey or, in a sense, this process of learning begins with nature and becomes complete through a hierarchy of stages. The level of learning includes the level of theory and practice at the same time. Mullā Ṣadrā’s philosophical methodology is based on revelation, rational demonstration, and intuition in the sense that all elements must perceive and confirm the reality and truth of a finding. Relying on the Transcendent Philosophy, the present study follows a demonstrative method in order to define essentialist education and explain its origin and purposes. In doing so, it benefits from a meta-analytic method to introduce the levels of essentialist learning, which is based on human fiṭrah. The purpose of this study is to present a conceptual model for education and learning whose philosophical foundations are not necessarily limited to one specific philosophical school. Manuscript profile
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        182 - Awe of God: The Criterion of Ethical Science, Scientist, and University
        Parsa Arbab
        This article focuses on the awe of God and targets it as the main key and valid and fundamental criterion of ethical science, scientist, and university. Therefore, identifying related critical research was aimed to provide theoretical foundations with content analysis, More
        This article focuses on the awe of God and targets it as the main key and valid and fundamental criterion of ethical science, scientist, and university. Therefore, identifying related critical research was aimed to provide theoretical foundations with content analysis, synthesis, and interpretation. Through the available reliable databases, valuable articles focusing on the awe of God have been searched and identified through the snowball/chain approach. The awe of God or God-belief and God-respect as a fundamental and crucial concept is submitting, bowing, and reverencing attributed to the greatness of God, as well as self-effacement, humility, and modesty resulting from the right and true knowledge. The factor of realization of the awe of God is wisdom in belief and action, which is assumed as ethical science and a prerequisite for the ethical scientist and university that, with their coordinates and characteristics, offer a broad vision and will serve the happiness of humanity. Thus, the ethical science, scientist, and university will be awe-inspiring, cultivating, guiding, responsible, pragmatic, responsive, holistic, specialized, beneficial, transcendental, confident, original, and integrated with the faith as understanding the meaning of the world. Manuscript profile
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        183 - A study of the relationship between Imami theology and Shiite mysticism in the realm of principles and foundations
        Zohreh  Borgheie abbas izadpanah Marzieh  Dast Mard
        In the relationship between the two sciences in the realm of principles, both sciences are interdependent. The subject of Imami theology is monotheism, prophethood and Imamate, which is the basis for the subject of Shiite mysticism, which is monotheism and guardianship. More
        In the relationship between the two sciences in the realm of principles, both sciences are interdependent. The subject of Imami theology is monotheism, prophethood and Imamate, which is the basis for the subject of Shiite mysticism, which is monotheism and guardianship. The method of research in theoretical mysticism is intuition, analysis and argument. The end of mysticism and theology is the attainment of God, which also leads to a deepening of the view of the end of theology. Epistemological topics and the necessity of knowing Hazrat Haqq are the principles of both sciences. Mystical intuitive knowledge is the basis of the occult knowledge of the Ahl al-Bayt (AS) and the divine prophets, and the cultivation of the mystical soul is the basis of the infallibility of the prophets and imams. The two sciences of Imami theology and Shiite mysticism, in the field of principles and foundations, should be compared comparatively to explain the points of community and differentiation, this matter has been less considered so far. Seeks to study the relationship between Imami theology and Shiite mysticism in the realm of principles and foundations, and finally came to the conclusion that in the realm of principles and foundations, both are based on verses and hadiths, both rely on the monotheistic spirit, the thematic approach of the two It is common to many things, and ... although there are differences in this area, which include an intuitive and empirical approach to mysticism as opposed to theology, the mission of these two sciences is different in guidance. Manuscript profile
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        184 - Historical Trends of Epistemological Issues in Pre-Sadrian Philosophical Tradition
        Ali Asghar  Jafari Valani Donya  Asadi Fakhrnejad
        A study of epistemological developments in Islamic philosophy indicates that, although the issues in this philosophical trend have not been independently dealt with and have been generally discussed under epistemological issues, there are other problems in Islamic philo More
        A study of epistemological developments in Islamic philosophy indicates that, although the issues in this philosophical trend have not been independently dealt with and have been generally discussed under epistemological issues, there are other problems in Islamic philosophy that, if organized and classified, can open the door to philosophical approaches to ontological discussions. Perhaps, some of the fundamental ambiguities in epistemology can be clarified based on the outcomes of such discussions. For example, reference can be made to the effects of ontological views of Ibn Sīnā and Suhrawardī over their epistemology. The main question of this study is how an epistemological approach can be extracted from an investigation and analysis of a collection of problems and demonstrate it with reference to the standpoints and views of Islamic philosophers. In order to achieve this purpose, it must be said that an epistemology based on the sense, reason, and intuition can lead to the development of Islamic philosophers’ epistemology. The Peripatetic philosophy is mainly based on the intellect and reasoning, and the Illuminationist philosophy, although relying on reasoning, basically draws on unveiling and intuition in epistemological analyses. However, logic, as a gateway to epistemology, usually opens the discussion because almost all Islamic philosophers consider the theory of definition as a tool for unveiling the unknown (unveiling the general nature of affairs) relying on acquired knowledge and the five predicables (universals). Nevertheless, Suhrawardī and his followers, while relying on presential knowledge, believe that a genus-differentia definition is not justified and, by criticizing the theory of definition, try to discover the particular unknown through observation and illumination. Accordingly, the problem of vision and imagination in the common epistemological system is usually viewed as one of the sides of acquired knowledge. In contrast, it is explained under presential knowledge in Illuminationist philosophy. Manuscript profile
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        185 - Human conditions and existential issues in the logic of al-Tahirattar
        Ali Akbar  Yousefi Naser Mohseni Nia Reza Sami Zadeh Mehdi ّFayyaz
        Existential conditions are the creations of existentialist philosophers; But other schools of thought have also dealt with it without mentioning the existence of the state. One of these schools is Islamic mysticism, which is considered to be one of the main characterist More
        Existential conditions are the creations of existentialist philosophers; But other schools of thought have also dealt with it without mentioning the existence of the state. One of these schools is Islamic mysticism, which is considered to be one of the main characteristics of thinking about human beings and human states of being. Human states and existential issues such as happiness, sadness, loneliness, faith, hope, death, etc. have been the subject of many texts of Islamic mysticism. Such issues and topics are among the important human issues and topics, and every human being thinks about them in every place and time and is involved with them. Knowledge of man and his condition is one of the most important topics raised in the works of Muslim mystics. In the works of mystical literature, special attention has been paid to the status, characteristics and condition of human beings as the highest of creations. One of the most important works of Persian mystical literature is the logic of al-Tahir Attar. Throughout this system, detailed references have been made to the characteristics and conditions of human existence, the extraction and explanation of which will lead to a greater understanding of Attar's thoughts and Islamic mysticism. In this essay, with a descriptive and analytical method, after examining the existential issues of man from the point of view of existentialists and Attar, we came to the conclusion that despite the similarity of Attar's opinions with existentialists about man and his existential condition, since Attar has a monotheistic and mystical vision of man and human issues. It looks like there are differences between his thoughts and existentialists. In Attar's thought, the type of existence of a person is the result of his relationship with his God, not just the experiences he acquires during his life. Manuscript profile
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        186 - Fundamentals of Validity of Ownability in Imamiyah Jurisprudence and Positive Laws
        Mohammad Mohammad Baramai سيدحسن داودالموسوی
        Understanding the fundamentals of ownability of a property is important in distinguishing property from non-property. Since jurists of Imamiyah jurisprudence have no consensus on definition of ownability of a property and the Civil Law has not specified what the proper More
        Understanding the fundamentals of ownability of a property is important in distinguishing property from non-property. Since jurists of Imamiyah jurisprudence have no consensus on definition of ownability of a property and the Civil Law has not specified what the property is by definition, the importance of understanding the fundamentals of ownability of a property has further come to light. This paper intends to find a unified criterion for validity of ownability of a property, analyze the criteria set by the jurists, and investigate the strengths and weak points of the expressed criteria. The criterion thus achieved helps distinguishing property from non-property in doubtful cases. Such power of distinction helps us in various issues since ownability is a matter of credibility and the right understanding of ownability and its attachments depends upon acquiring knowledge on credit concepts and its specifications. Therefore, this paper points to some instances of credits. The author of this paper is of the opinion that the major criterion for understanding ownability is the rational approach toward this subject and other criteria expressed are either problematic or abundant. The paper has finally discussed available solutions in case doubts appear in conventional and legal ownability of a property. Manuscript profile
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        187 - Explanation and criticism of the educational consequences of humanistic mysticism with an emphasis on Win Dyer's thought based on the spiritualism of the Holy Quran
        Alireza mahmmudnia siyavosh mozaffari susan keshavarz Ramazan Barkhordari
        Explanation and criticism of the educational consequences of humanistic mysticism with an emphasis on Win Dyer's thought based on the spiritualism of the Holy Quran. The present article is a descriptive study that was carried out with the aim of explaining and criticizi More
        Explanation and criticism of the educational consequences of humanistic mysticism with an emphasis on Win Dyer's thought based on the spiritualism of the Holy Quran. The present article is a descriptive study that was carried out with the aim of explaining and criticizing the educational consequences of humanistic mysticism with an emphasis on Wayne Dyer's thought based on the spiritualism of the Holy Quran. In this research, the method of scientific analogy (inferential) and lens comparison or isometric analysis and comparative criticism based on Keri Walk's point of view have been used. In this research, the researcher seeks to answer these questions: What criticism is there on the educational consequences of humanistic mysticism from the point of view and thought of Wayne Dyer based on the spiritualism of the Holy Quran? What are the educational consequences of humanistic mysticism with an emphasis on Wayne Dyer's thought? With regard to Quranic spiritualism, what criticisms are there on the educational consequences of humanistic mysticism with an emphasis on Wayne Dyer's thought? What are the educational consequences of humanistic mysticism with an emphasis on Wayne Dyer's thought? With regard to Quranic spiritualism, what criticisms are there on the educational consequences of humanistic mysticism with an emphasis on Wayne Dyer's thought? The results show that humanistic mysticisms, reflecting on the one-dimensional and one-dimensional world, which place humans in the center of attention, are considered important achievements of humanists. Of course, Islamic teachings have ordered its application in the lives of Muslims; On the other hand, in the contemporary era, spiritual therapy became one of the trends that attracted attention in the field of health and mental health. Thinkers like Wayne Dyer, having a positive attitude towards life and using a spiritual aspect of human beings, gave double importance to the category of spirituality; But since the view of "spirituality minus religion" has dominated them, they have pointed out wrong perceptions in the interpretation of spirituality and its practical effectiveness. Spirituality will be effective and stable when it is taken from its true and real purpose; Both from an empirical point of view and the Holy Qur'an has emphasized and clarified in its teachings that the role of religion and spirituality arising from it in the mental health and well-being of people cannot be ignored. Since the divine nature of man is divine and he has a divine soul, spiritual psychology will be successful if it pays attention to the frameworks necessary to strengthen the human spirit, which is the category of religion-oriented ethics. Manuscript profile
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        188 - Explanation of the truth of the straight path from the mystical perspective of Imam Khomeini (RA)
        pouran Bagheri afshar maryam Bakhtiar Ali yar Hoseini
        The straight path is one of the most important topics mentioned in the Holy Quran and the Ahl al-Bayt (peace be upon them). Imam Khomeini (RA) also spoke about it both in the language of the masses and mystically in his statements and writings. They consider human happi More
        The straight path is one of the most important topics mentioned in the Holy Quran and the Ahl al-Bayt (peace be upon them). Imam Khomeini (RA) also spoke about it both in the language of the masses and mystically in his statements and writings. They consider human happiness to be in a straight path and to move and grow in this sublime path. In this descriptive-analytical research, "the truth of the direct path from the mystical perspective of Imam Khomeini (RA)" has been explained. The importance of the real and royal meaning and the mystical behavior of the Imam showed the scientific research about the truth of Sarat to be necessary and necessary. Because until that royal truth is not revealed, it is not possible to go to its examples, and also the lack of understanding of the truth of the path will lead to the multiplicity of paths. Truths are like stomachs, speaking about one truth is not a denial of another truth. If the truth of the path is Tawheed and Wilayat, these two things are not separate from each other, and if the path is drawn in the world, it is actually the correct path of Tawheed and accepting Wilayat. In the words of Imam Khomeini (RA), the direct path of legislation, which is the continuation of the path of development, starts from the realm of the tangible world and is stretched until the meeting with God, which is the final destination, and when the veils are removed in the world of the hereafter, this path is a tangible bridge. It will be seen on hell. In fact, the hereafter path is the embodiment of the worldly path. In Arghani's view, Imam Khomeini's Inna Allah wa Inna Ilyeh Rajjoon and Asfar Arba'ah actually refer to the straight path. In this spiritual journey, people reach the truth of the path with the help of the guides of the straight path. Manuscript profile
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        189 - The Place of Sacred Art in Modern Education
        hamid armani
        In an era in which the face of the one-dimensional world is depicted, materialistic attitudes have been cultivated and have led to the desanctification of the world, also the religion that teaches the correct way of living has now taken on an unattractive appearance in More
        In an era in which the face of the one-dimensional world is depicted, materialistic attitudes have been cultivated and have led to the desanctification of the world, also the religion that teaches the correct way of living has now taken on an unattractive appearance in the conditions of modernity, traditionalism seeks to show the true face of the world through art and the truths of religion. The questions of the current research are: While the conditions of the modern society, including education and art, are influenced by modern values, for what reasons should the thought and practice of traditionalism be revived? What are the goals, principles and methods of art and education arising from traditionalism? The research method is practical syllogism based on inference from the content of traditional sources. Sacred art is considered as one of the principles of traditionalism, and the following educational goals and methods are derived from it. As for educational goals, these are the candidates: Resolving internal gaps; providing harmony and balance of the outside and inside world; restoring the correct functioning of existential dimensions; cultivating metaphysical ethics; restoring the sense of sanctity of things; transcendence from within; and peace with oneself. Educational methods suggested consist of: Teaching how to think and, as a result, change in thinking, speech, and behavior; teaching wisdom; introspection; prayer; using artistic tools. Some of the outcomes of this view are as follows: freedom from the conflicting opinions and hopes, disparity of thoughts, and, as a result, the lack of identity; attracting the human eye to the levels and layers of the beauties; providing a more beautiful interpretation of religion; expressing and conveying the truth or sacred reflection; calling to unity, the formation of a sacred character. Manuscript profile
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        190 - The views of Allameh Helli on the epistemology of universals
        Dariush Babaeian Mohammad   Saeedi Mehr Hossein  Hooshangi
        Since the beginning of philosophy, the issue of universals has been a place of attention as one of the most adventurous problems. Its ontological (the state of being of universal) and epistemological functions (the issue of perception of universals) turned it into a pro More
        Since the beginning of philosophy, the issue of universals has been a place of attention as one of the most adventurous problems. Its ontological (the state of being of universal) and epistemological functions (the issue of perception of universals) turned it into a problem. For a long time, many thinkers have explored these two aspects of the universal problem. In this article, the aspect epistemology of universals is expected. Allameh Hali has presented theories worthy of attention in this field, which despite their importance, their value is unknown. The purpose of this article is to analyze how he perceives general concepts. The findings of the research indicate the adoption of an almost similar approach to Allameh in the common interpretation of the universal concept, the ratio between two universal concepts, universal types, universal reasoning, the abstraction of universal concepts and their place with Islamic thinkers, but they disagree with their more regarding the refinement of identification and abstraction. has it. Moreover, his view on the theory of abstraction seem questionable. Manuscript profile
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        191 - Iranian Thoughts in Ibn Arabi’s Mysticism
        Ardalan Zamani Mohammad Mohammad rezaii
        in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to de More
        in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to delineate the identity of ideas. Rather, it is attempted to trace these ideas in ancient Iran. In addition, to avoid a confusion of ideas as well as a historical survey of the circulation of mystical ideas amongst the mystics, only Ibn Arabi’s mysticism (as a point of theoretical mysticism amongst the Muslims at which mystical ideas are systematically conjoined) was selected and discussed in this paper. In addition, the term ‘theoretical’ tends to omit ‘practical’ mysticism. In this paper, some of the macro-notions which are the foundations of the Muslims’ mysticism including names and attributes, immutable entities and the world of imagination, the perfect man, and the oneness of being (which is the heart of these concepts) are investigated. Before this, their parallel correspondences in Iranian philosophy, i.e. Amesha Spentas, Zurvan, Faravahars, and the primitive man are discussed. It will be concluded from all these discussions that the main foundations of the Muslims’ mysticism are more or less a exegesis to Iranian philosophy. Manuscript profile
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        192 - The Role of "Social Monotheism" in the Philosophy of Islamic Sciences Based on Qur’anic Verses: The Case of Theology and Mysticism
        mohamad arabsailehei Farideh  Pishvaie
        "Social monotheism" which is a novel approach to understanding the most fundamental doctrine of Islam, i.e. "monotheism", and supports the theoretical foundations of the realization of a monotheistic society, has various functions that need to be addressed due to their More
        "Social monotheism" which is a novel approach to understanding the most fundamental doctrine of Islam, i.e. "monotheism", and supports the theoretical foundations of the realization of a monotheistic society, has various functions that need to be addressed due to their significance and the lack of research in this regard. Among the theoretical functions of social monotheism is its impact on Islamic sciences and their philosophy, which this article seeks to explicate, taking an analytical view, using library data, and focusing on a social comprehension of monotheistic verses. The findings of this article which is based on an analytical approach and the library method, prove the hypothesis that the dominance of the social monotheism discourse over the academic atmosphere of seminaries and universities, by influencing the topics, goals, and objectives of Islamic sciences such as theology and mysticism, may pave the way for transformation in these sciences and this article touches on its evidence and some instances. The result is that with the social reading of monotheism, Islamic sciences can be revised with a new monotheistic approach and in accordance with the needs of contemporary Islamic societies. Manuscript profile
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        193 - An Analytic Evaluation of the Concept of Moral Certainty in Western Philosophy: A Historical Approach
        Mohammad Saeid  Abdollahi Mohsen Javadi Muhammad Legenhausen
        <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roma More
        <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">Moral certainty is one of the functional concepts that has recently attracted the attention of some philosophers of ethics and epistemologists. During the last decades, philosophers have approached this concept from different angles; however, they have sometimes provided an incorrect and inaccurate concept of this term because of ignoring its origin and historical development and losing sight of the historical, religious, or legal context in which it might be used. Jean Gerson, the French scholar and educator, created the term &ldquo;moral certainty&rdquo; for an appropriate level of certainty. Later, Descartes defined it as a kind of certainty that is sufficient for organizing behavior and assisting people in solving life-related problems. On the other hand, John Locke included absolute certainty and moral certainty in the concept of his own &ldquo;real certainty&rdquo;. The concept of moral certainty has also undergone an interesting process of development in Christianity. In church law, the concept of moral certainty is used to describe the mental status of the judge when they should decide with certainty whether the accused is truly guilty or not. In this paper, after referring to the first applications of this concept in the history of Western philosophy in the course of a historical-philosophical research and a study of the development of the concept of moral philosophy in different periods, the authors demonstrate that the concept of certainty has been prone to many changes since the 14<sup>th</sup> century and its first use in Gerson&rsquo;s works. They will also clarify the place of this philosophical term in today&rsquo;s epistemology of ethics after its historical journey and presence in various disciplines, and how the Wittgensteinian approach to this concept has gained widespread acceptance during the recent decades after its introduction many centuries ago. </span></p> Manuscript profile
      • Open Access Article

        194 - An explanation of some mystical authorities such as Sabr, Annihilation, according to Imam Khomeini's mystical view of martyrdom
        Mustafa  Hamed Nejad maryam bakhthyar Aliyar  Hosseini
        Irfan is one of the ways to know the truth, it means to reach the god, to become immortal in him and to believe in the truth without seeing anything except him, not to hear anything except his words, to go beyond the knowledge of the divine, to go beyond the ain of t More
        Irfan is one of the ways to know the truth, it means to reach the god, to become immortal in him and to believe in the truth without seeing anything except him, not to hear anything except his words, to go beyond the knowledge of the divine, to go beyond the ain of the divine and to rely on the exalted position of the divine and to transcend the realm of appearances. . Imam Khomeini (may Allah be pleased with him) is the greatest mystic of his age, who, in addition to his jurisprudence and religion, had a scholarly view in the field of mysticism and has written and can write many works in this field. It can be said that mystical views are well tied to other areas such as politics. Ando says from here that one of the important issues in the subject of mysticism is the examination of mystical authorities and the description of their different degrees. Reh) is related to mystical authorities relying on patience and mortality. The present research is done with a descriptive-analytical approach and referring to library sources, especially the sources related to the views of Imam Khomeini (RA) by stating the degrees of each of the responsible officials and tried to reflect on those officials by relying on the mysticism of certain works. Imam Khomeini should be explained correctly. Manuscript profile
      • Open Access Article

        195 - Comparative study of seven mystical stages in the works of Maulavi and Attar
        Leila Farzaneh Hossein-Qoli Sayyadi Seyyed Mahmoud Reza Gheibi
        <p>The seven stages of mysticism are among the most important and thought-provoking topics in mystical cirrhosis. Examining and understanding their meaning and concept, the seeker and the path of the truth helps to follow this path with more awareness. Provide mystics a More
        <p>The seven stages of mysticism are among the most important and thought-provoking topics in mystical cirrhosis. Examining and understanding their meaning and concept, the seeker and the path of the truth helps to follow this path with more awareness. Provide mystics and Sufis. Also, clarifying the concepts of each of these officials according to the views of Attar and Rumi and expressing how these concepts are used in mystical and moral stories are two other goals of this research. Showed that in some cases the views of Attar and Rumi are different. Sufis and mystics each have opposing views on the journey to God and meeting God. What arose at the beginning of the official emergence of Western-influenced Sufism in Iran and its sphere of ritual and linguistic influence until it reached Rumi and Attar, although beautiful in appearance and constantly in conflict with the Shari'a, is an amalgam of philosophical views. Greek and eclectic were other ideas, forming parallel and sometimes contradictory currents, which played a significant role in the continuation of Sufism..</p> Manuscript profile
      • Open Access Article

        196 - The world of light in the poetry of Rumi and Suhrawardi
        mohammad thaghi khammar behrouz romiani mostafa salari
        <p>The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rum More
        <p>The innovations and innovations of Rumi, the famous Iranian poet and mystic, have made him especially prominent among Iranian poets. The symbolism of cities, in his works, is one of his most beautiful works. In a general division, the symbolic cities mentioned in Rumi's works can be classified into two categories: "City of Light" and "City of Darkness". In Suhrawardi's works, the same procedure can be seen in the form of Suhrawardi's allegories and specific symbols. This research, which is based on the theory of comparative literature, shows that two prominent Iranian thinkers, while benefiting from Iranian and Islamic sources, have created different contexts from the perspective of symbolism.</p> Manuscript profile
      • Open Access Article

        197 - Examining the role of emerging religious movements in creating spiritual challenges in Iranian society
        mansour dayani SayyedHossain Vaezi akbar goli.malekabadi
        <p>Due to his truth-seeking nature, man has made a huge effort to convince himself of knowledge, which is the result of these four knowledges: science, art, philosophy and mysticism. Among these teachings, mysticism is considered one of the most popular teachings. An ac More
        <p>Due to his truth-seeking nature, man has made a huge effort to convince himself of knowledge, which is the result of these four knowledges: science, art, philosophy and mysticism. Among these teachings, mysticism is considered one of the most popular teachings. An achievement that some people have considered as a way to achieve the truth of a promise, another as an excuse to achieve their goals. The purpose of this article is to examine the role of human knowledge under the title of emerging spiritualities in creating temporary and spiritual challenges in society. This research, which was carried out by descriptive analytical method and using library resources, seeks to briefly introduce, express the goals and objectives of emerging spiritualities and explain the danger of such pseudo-mystics for the Taliban of true mysticism. mysticisms that have targeted the real power components of society. Also, this article has paid attention to the introduction of true mysticism and the place of man. It must be said that presenting the correct understanding of true knowledge prevents the mystics and apparent mystics from being able to attack the tent of divine knowledge and its Taliban with the white flag of mystical deception, and place their non-mystics instead of mystics in the hearts and minds of the unacquainted Taliban. The results of the research show that behind the curtain of newly emerging religious movements in Iranian society, there are unlucky intentions, the promoters of these spiritualities are unwarranted and deceitful people, destroying beliefs, promoting corruption instead of mysticism, legitimizing corruption and disobedience instead of spirituality are among the actions that the supporters of these movements in They follow between disciples and society.</p> Manuscript profile

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