مجله تاملات فلسفی
پیاپی 7-8 (پاییز و زمستان 1389)

Farrah Light is the light which has shined upon the Comprehensive Souls from the world of light, having granted its possessors a lofty perspective and superiority over the others; it is a light which bestows affirmation and confirms the legitimacy of leadership. On the other hand, the Light of Innocence is also a divine light which is guardian and protective: its possessor is aided by God and earns to rule the entire cosmos. In this article, the relationship between Farrah Light (as referred to by ancient Iranian sages and thoroughly discussed and examined by Sohravardi in his various works) on the one hand, and the Light of Innocence (as referred to in Islam) on the other, have been examined and explored in an attempt to demonstrate their multiple analogies, while also establishing a logical link between the Iranian's conversion to Shia and the intellectual-cultural background they had inherited fromtheir ancestors. In this regard, the reality of "Farrah Light" and the "Light of Innocence" are investigated and elaborated on, examining the characteristic features of their possessors, while also drawing on their similarities.

Contingent/Necessity argument (sometimes briefly called contingent argument) is one of the most important intellectual grounds to prove the existence of God. This argument is of high significance among the Islamic philosophers and it is regarded as the way of philosophers to prove the existence of God. The main subject of this argument is the existence of possible bings and effects. This is to say that we can reach to cause except through the effects. According to the usual division of logicians, this kind of argument is called quiatic proof. On the other hand, according to philosophers, without awareness of effect we cannot recognize the cause. In this case proving the cause through the quiatic proof is useless and ineffective. Ibn-sina considers the contingent and Necessity argument as a kind of propteric proof to reply to these challengers. Because of Ibn-sina's carefulness in this argument, Mulla sadra, considers it as a special type of certainty reason.

Justice is a fine adjective to which various nouns may be attributed. These nouns can be divided into three universal categories: individual person, social situation, and society. Each of these nouns has a particular characteristic feature based on which one may not use any given definition for justice. The purpose of this essay is to argue that taking the noun of justice into consideration is an essential matter; and that not taking this into consideration will make the question of justice ambiguous when it comes to its explanation, theorization and performance. For this purpose, the author explains the nouns of justice in a general sense, mentioning some important definitions for justice. Then, giving some examples, the possibility or impossibility of its belonging to various definitions will be examined

In Religious Studies, religious diversity is an issue which has been of a particular significance for researchers in the field. This study addresses the questions of the Truth of religions, salvation of the followers of a particular religion, and their attitudes towards the various approaches in the field. These are some of questions that are essential for religious pluralism. One of the major issues in the field is the equivalence of reasons in the truth of religions. Historically speaking, this issue has had supporters and opponents. In his book, Alfesal Va Neha Valahval, Ibn Hazm of Andalusia devotes a Section called "Who Are the Announcers for Equality” to address this problem. He divides the Announcers into three groups and examines their theories. Ibn Hazm believes that only the distorted versions of the Torah and the Bible are now available. He regards Islam to be the only true religion and the only way to salvation. This research discusses theories of Ibn Hazm and also explores the historical context of the three religions.

Rorty who is an analytic Philosopher in direction of postmodern thought with a pragmatic veiw to vocabulary and language is going to work on deconstruction various problems of philosophy. Hence, he questions the whole traditional epistmology with all its categoryies(such as Truth,objectivity,wisdom and etc). In his opinion, traditional philosophers (plato,Descartes and kant) always belives ahistorical and ahumanistic realities(such as Truth, good, God and etc)considered human beings as servants and discoverers the eternal reality. Against this opinion, he suggest the issue of solidarity in other word pragmatic agreement on the various issues and influenced by norms of private society too. Rorty belives that if we merely ourself confine and effect relationship between self and world,we will accept correctness of this claim that we always give to the world a meaning by making new vocabulary and apart from this vocabulary which are instruments of coping with environment, there is no reality.In this new pragdims,we think by creating Truth instead of solidarity to human like creatures of their enviornment,in deed those who are going to over come to environment not like to those who are at service of that upper creature.These instruments will help us to reinforce solidarity among human in order to move in direction of oreinted-justic and free society and far from any discrimination and suffering. In such society that Truth will show itself in dynamisms of that society.Rorty is looking for problem of traditional epistomology in attracting of realistic approach to various problems of philosophy.

Ibn arabi believes that the Intermediate World is a contour between two things, the knowledge of which is rational, yet its existence is imaginary. He divides the levels of the Intermediate World's existence into two categories: descending Intermediate World (immutable entities) and ascending Intermediate World (Intermediate World after death). He believes that imagination is a «non-existing and non-extinct» or «existing and extinct» being. This appears to be a paradox, but not only is it not a paradox, but also it shows a special relationship between the virtual existence of creatures and the real being of self-existent. He divides the imagination's existing positions into connected and disconnected imaginations, and places the common people's dreams in these two categories; but he attributes the prophet's dreams, revelations and their divine inspiration into disconnected imagination.

Anthropology is the science of man's place in the universe and his relationship with nature and society. Anthropology of Human Rights investigates how various cultures approach the question of human rights. In its modern sense, Human Rights is marked by the emergence of humanism and a shift of the Western mentality. It is the approach of a system of thought to questions of essence, nature and man's place in the universe that is most essential. Illumination is the philosophical school which is a fusion of Iranian/Islamic thought. It is one of the most important intellectual schools which enjoys its own principles of anthropology. This research aims to examine the principles of Human Rights and anthropology from Suhrawardi's point of view. According to Suhrawardi man is a fusion of soul and body. Human soul originates from Light of Lights (non-material substance), which has fundamental reality. Illumination anthropology is closely associated with the question of Light and the related issues. Illumination anthropology with perfectionism as its characteristic feature presents a maximal account of human beings – which can in turn be a basis to draw on higher fundamental rights (as compared to the minimalistic account offered by the Human Rights in its modern sense).

Divine command theory is one of the most controversial issues in ethics, and contemporary scholars have always been concerned with it. In modern times, this theory has been examined from various perspectives, e.g. semantic, cognitive and ontological. William Ockham (who has paid special attention to God's free will and His absolute power), believes that the source of moral values is the commandments of God; he gives an ontological exposition of this theory. Ockham believes that divine commands are the necessary as well as the sufficient condition for moral knowledge and values. He believes that the only criterion of right and wrong is God's will and the divine law. This paper attempts to explain a different expression of divine command theory, and surveys Ockham's expression of this theory.

According to Quranic verses and the Islamic tradition, hospitality means revering, respecting and glorifying the person who enters the house of someone else. Looking deeply at the spatial structure of traditional houses in Iran, one may observe immense reverence and honor towards the guest. This study examines the role of ethical thoughts in the spatial structure of traditional houses in Iran with an emphasis on reverence for the guest. Its purpose is to analyze different aspects of reverence for guests in the spatial structure of these houses. The method of the research is descriptive and analytical. First, consulting the collections in the libraries, the related concepts are extracted from the works of Islamic scholars and thinkers as well as Islamic verses and narrations; then, the role of guest hospitality in the spatial structure of traditional houses in Iran is discussed. The results show that, guest and guest hospitality are very important to Iranians. In constructing houses, they take their examples from Quranic verses and Islamic narrations. Guest hospitality also displays special aspects in the architecture of traditional houses in Iran. It can clearly be seen in different aspects of spatial structure including: awning, top of entrance door, porch, yard, living room, etc.