دکتر نادیا مفتونی

The object of this research is to expound the reality of Beauty on the basis of the Quranic theory of the Divine Names and Attributes on the one hand, and the theory of Universal Sainthood Divine Proximity (Welayat) on the other, which in the highest degree is manifested and exemplified in the blessed person of Fatimah Al-Zahra. Among the contributions of this research is the specification of definite aesthetic criteria in the two related domains of theoretical and practical philosophy.My bibliographical research is based on religious texts such as the Holy Quran, the Prophetic traditions and narrations reported from the Household of the Holy Prophet, together with the views of Muslim scholars concerning the reality of man and the luminous Divine Names and Attributes; the ontological principles of Beauty; the reality of Divine Proximity (Welayat) and the universal sainthood or in other words the theophany or manifestation of Divine Names and Attributes. Even though the discussion about beauty in this research is discursive, but the knowledge of beauty in the Quranic context is not obtained conceptually alone, but is gained through spiritual realization.To sum up, every human being, male or female by following the universal sainthood and the life style of the holy Fatimah (PUH) can realize in him-or-herself the Beautiful Divine Names potentially inherent in them and can thereby manifest in themselves the sublime spiritual and Divine beauties.

Prepatetic philosophy and illuminative philosophy and the relationship between the two have always been of interest to Islamic and even non-Islamic philosophers. Accordingly, it seems necessary to pay special attention to Ibn Sina's mysterious messages, which are the source of his mystical and illuminative opinions. This attention becomes more necessary when its effects are well revealed in Ishraqi Philosophy of Suhrawardi. Many commonalities can be found in the writings of these two great philosophers, among them the tone, the language of allegory, the mysteriousness of expression and the intertextual approach of the Quran. As a result, contrary to some people who introduce Avicenna as having only a solid philosophy and devoid of Seleucid and mystical thoughts, we will find that Avicenna paid attention to mysticism and mystical experiences before Shaykh Ishraq, and Avicenna's treatise Hayy ibn Yaqzan was the beginning of Suhrawardi's mystical writings. This point proves that Avicenna was not a mere prepatetic philosopher, but his works were the beginning of mysticism's entry into the valley of philosophy

The problem of the soul’s perfection and the attainment of human happiness held immense significance among Islamic philosophers, including Ibn Ṭufayl and Shaykh al-Ishrāq. These thinkers outlined the stages, conditions, and prerequisites for the soul's perfection, which indicates the emphasis Muslim philosophers place on practical mysticism and spiritual wayfaring. Given that research on the soul, its ultimate purpose, and its perfection profoundly impacts one's worldview and leads to the correction of behavior and practices, this article employs a descriptive-analytic method to compare the perspectives of Ibn Ṭufayl and al-Suhrawardī on the soul’s perfection and the path to attaining true happiness. Research findings show that, according to the views of Ibn Ṭufayl and Shaykh al-Ishrāq, the perfection of the human soul requires passing through three stages, some of which bear similarities, though there are distinctions. Both philosophers consider the first stage to be self-awareness. For Ibn Ṭufayl, the second stage involves acquiring a resemblance to celestial bodies and heavenly souls as part of the soul’s perfection and the attainment of happiness. In contrast, al-Suhrawardī views the second stage as seeking guidance from a spiritual healer. While Ibn Ṭufayl sees the third stage as direct contact with the Necessary Existent, Shaykh al-Ishrāq takes it as a connection to what he calls the “world-illuminating sun,” which can be construed as both the Active Intellect (al-ʿaql al-faʿʿāl) and the Necessary Existent.

The concept of ‘familiar knowledge’ in Farabi's philosophy and ‘imaginative mental appetites’ in Ibn Sina's works both address the role of desire in theoretical wisdom and at the level of perception. The association of tranquility of the soul, conformity, disconformity, certainty of the heart, dogmatism and stubbornness, and contentment with such perceptions necessitates an examination of the present issue and the aspect of familiarity in knowledge and the appetite for a particular understanding. The naturalization and familiarity of a belief depends on the degree to which it conforms the individual's other knowledge, including the permanent qualities present in him. Such knowledge is present in the soul as stable and reliable knowledge. Permanent qualities, which are created in the mind through habit and repetition, are considered by Farabi to justify the association of feeling with opinions and cognitions. In Ibn Sina's view as well, the psychological prerequisites of perception and their presence at the level of beliefs and cognition are a kind of protection of knowledge. He believes that people's desire for what they have perceived is greater than their desire for something they are not familiar with. This statement is explained in terms of the place of familiarity in perceptions. He, like Farabi, emphasizes the role of soul permanent qualities in this matter and believes that the intellectual environment plays a significant role in the association of emotions, passions, and feelings with perceptions.

The metaphysical concept of love in Sinawi philosophy examines the three axes of the essence, reason, and manner of love in Avicenna’s intellectual system, resulting in Avicenna’s theory of love. By examining Avicenna’s views on love, particularly in his treatise on love, it can be understood that he has presented two definitions of love (essence), and in the seven chapters of the treatise on love, he admits that love is a pervasive essential substance throughout existence, and no creature is devoid of this substance. It can, therefore, be argued that love is the cause of the existence of creatures (reason). On the other hand, Avicenna has also explained the flow and dependence of creatures on love under each chapter (manner). The result of understanding and examining these three axes in Avicenna’s views, which is the goal of this research, has led to the theory of Sinawi love, which shows Avicenna’s worldview on love.IntroductionAvicenna is one of the philosophers who has discussed love in various contexts, and it must be claimed that his views on this matter are exemplary. We can extract Avicenna’s theory of love from his opinions. What emerges from Avicenna’s ontology of love is the same theory of love that can be placed alongside erotic love and Platonic love. In other phrases, just as erotic love and Platonic love are recognized as two approaches and theories in the discussion of love, Avicenna’s love will also be a worldview about love and can be recognized as an independent approach in the world of thought. The love found in Avicenna’s intellectual system is a gem that flows and permeates throughout the universe, and the existence and survival of all beings depend on this substance. Our intention in using the term "metaphysics of love" or, in other words, the ontology of love, is precisely this: why and how the existence and survival of beings are dependent on love, and why and how love flows through all existence. The sum of these questions constitutes the main issue of our research. Therefore, the fundamental problem of our research is the metaphysics or ontology of love, which consists of the following four questions as the elements of this issue: 1. Why are the existence of beings dependent on love? 2. How is the existence of beings dependent on love? 3. Why does love flow and permeate throughout all existence? 4. How does love flow and permeate throughout all existence? MethodThe answer to the questions present in our issue is essentially the expression of the metaphysics of love, which we have referred to as "sinawi love" or "Avicennian love" as a concise term for the metaphysics of love in the philosophical system of Avicenna. FindingsBased on this, the metaphysics of love in the philosophy of Avicenna is established on three axes: essence, causality, and modality. In the axis of essence, we express what love is and perform a sort of ontology of love. In causality, we must answer the question of why love is the cause of existence and the survival of beings, flowing throughout the entire universe (i.e., the first and third questions). In modality, we need to examine how the existence of beings is dependent on love and how love flows and permeates throughout the entire world. The ontology of love and the expression of the definition of love according to Avicenna can be approached from both a direct and an indirect perspective, and in both approaches, it can be argued that love is a pervasive essence throughout the universe and present in all beings, and the existence of all beings is dependent on love. In regards to the causality of the existence of love, it must be stated that the reason for the existence and survival of beings is possibly rooted in love. In the first chapter of the treatise, it is mentioned that all possibilities have love because they have an inclination to preserve their perfection and also have a desire to acquire other perfections. Thus, they all possess love, and this love flows throughout all possibilities. In the second to sixth chapters of the treatise, the love of possibilities is specifically discussed, and by examining these chapters, we find that love exists among all vegetative and animal powers (both theoretical and practical), and even divine souls, as they recognize goodness and benefit, are inclined towards love for their own benefit. In the seventh chapter, it is also stated that all beings naturally have love for their own good and benefit, and they also love the manifestation of the Necessary of Existence as they recognize it through their own perfection. ConclusionIt becomes evident that the causality of the existence of love among possibilities is for their existence and survival, and the causality of the existence of love in the Necessary Being is the love for the manifestation of itself. The causality of the flow and permeation of love is such that all possibilities have a tendency towards the perfection of love, and this love, as we participate in it, has become universal among possibilities. The Necessary existence also desires its own manifestation; hence the flow of love is not limited to possibilities alone but encompasses the entirety of existence. The existence of love is described as follows: all beings, including contingent and necessary existences, are in love, and love flows throughout all of existence. Contingent beings have love for the preservation of perfection or the desire to acquire perfection. Vegetative and animal powers are always in love with their desired objects. The love of vegetative powers is natural, while the love of animal powers is voluntary in terms of action but considered natural in terms of purpose. On the other hand, human love and divine souls are considered voluntary in action and ultimate purpose. High and divine souls, due to their perception of the three mentioned elements, are in love with the necessary existence. Furthermore, all contingent beings, in addition to their love for perfection, naturally love the transcendent necessary existence. By examining Avicenna’s perspective on the nature of love and the reasons and ways of its existence in beings, as well as its flow throughout the entire universe, it can be claimed that the metaphysics of love, which encompasses these three aspects, is the theory of love according to Avicenna. In doing so, Avicenna’s conception of love, both in terms of definition and existence, aligns with the theory of love proposed by Avicenna, and further exploration of the elements of this theory will lead to its expansion.

In the history of Islamic philosophy, the term oriental wisdom was first proposed by Ibn Sina, which can be considered as a kind of leap in his philosophy, after which discussion wisdom was promoted to taste wisdom, but the concept of oriental wisdom by Ibn Sina is a vague and disputed concept. . Ibn Tufail has clarified that in his treatise Hayy Ibn Yaqzan, he is trying to express Ibn Sina's Eastern wisdom. Therefore, Ibn Tufail's narration of Porsina's philosophy and wisdom can be considered as one of the readings of Sheikh Al-Raees' Eastern wisdom. The characteristics of this concept of Eastern Sinavi wisdom are generally in two parts, form and content components. The meaning of the formal component is the way of telling stories and simulations of things in the form of novels and short stories following the style of Bu Ali Sina in the treatise of Hay bin Yaqzan. The content component of the index of Eastern wisdom that is analyzed here is the Asfar Arbaah or the four-stage philosophical-mystical development of Hay bin Yaqzan. In this article, which is written in a descriptive-analytical method, we will show that Hayy bin Yaqzan Ibn Tufail followed Ibn Sina in terms of form, and at the same time, he was the founder of the Arba'a travels in terms of content.

Various strategies such as legal, economic, political, cultural and even military strategy have been proposed to establish world peace. In this regard, from Abu Naṣr Muḥammad al-Farabi's works, an educational strategy can be extracted to establish world peace. In his view, teaching elites is carried out using argument and teaching common people uses ways such as rhetoric and poetry, and tactics such as persuasion and imagination. From al-Farabi's point of view, the concept of world peace is not the negative concepts of "non-war" or "non-violence"; Rather, it is a positive concept of "cooperation between virtuous nations to achieve happiness". Al-Farabi's educational strategy for world peace seeks to minimize differences between the simulation of facts in the utopia and to prepare the way for world peace in the utopia by reducing mental animosities.

Suhrawardi is among the philosophers who, compared to other philosophers, developed his intellectual system in an innovative manner. Suhrawardi’s illuminative intellectual system is the result of his thoughts in philosophy and mysticism, and the ultimate of his illuminative school is to achieve the station of mystic perception and theosophy using intuition and reasoning. The pure soul is an important pillar in the wayfarer’s intuition; and since the soul has descended from the world of the dominant lights to the world of nature, it may have diseases just like the body. In his treatises, the Master of Illumination opened a new door in philosophy by discussing the disease of the soul, and sought to provide a mystical and ethical solution for the treatment of the human’s rational soul through his illuminative way of thinking. Suhrawardi’s method for treating the diseases of the soul is expressed as an allegory because it is considered as a part of his mystical materials; and it is regarded as a moral matter because it is a prescription for all wayfarers. By recognizing the symbols in Suhrawardi’s allegorical treatises, we can identify his moral way of treating the diseases of the soul.

Introduction :

The Permanent or Malekat have multiple functions in the thought of Islamic philosophers. Sometimes they are considered in the principles of actions in terms of temperamental principles, sometimes in anthropological aspects in presenting the criteria or standards of human excellence, and in some cases in the basics of psychological states, desires and tendencies. In Farabi's thought, Permanent States in the Soul or The Permanent are considered at the three levels: thought, feeling and behavior. Talking about logical and Rational Permanent States and paying attention to their noncognitive factors in the formation of beliefs reveals the importance of this study. The role of Permanent States in directing and guiding perceptions as mental states as well as giving meaning and processing information is a significant point when facing the works of Farabi. We cannot ignore the role of habits and Permanent States in the psychological: dimension such as possessions, desires, tendencies, decision, choices, and attention. Therefore, there is a need for an independent research to be conducted the functions of Permanent States, especially their cognitive function. In relation to permanent states in the soul Farabi have spoken about the knowledge that is available in the soul and its differences from other knowledge. This knowledge is imprinted in the mind and affects all our perceptual processes. It seems that according to Farabi's there is an order in thoughts, feelings and actions and Permanent States can explain that order.Farabi places the first philosopher at the head of the society and those who persuade and imagine they are immediately placed after first philosopher. It can be said that one of the most important functions of persuasion and imagination in Farabi's thought is about formation these permanent states.

Statement of the problem and Discussion :

Characteristics such as the "states" (hal), "habits" and The permanents (malekat), "temperaments"(kholgh) are significant to understand Farabie's works. States, habits and temperaments are indexed under the name of characteristics of the soul or psychic characteristics in Farabi's texts. In this research I have focused on the cognition role of "The Permanents" in connection with the mental structure. We try to interrogate the effect of these states on wisdom, intellect, intelligence, good understanding, human attention and decision. Its seems to professional philosophers have almost completely neglected mental aspect of The Permanents as a topic of study. To understand this issue, we reviewed all Farabi's books. Considering this subject, we should paid attention to some questions. How The Permanent organizes the mind and behavior? This is the main question of the study.

Farabi is a great thinker in the history of thought in Muslim philosophers. Passing on their ideas, shows he have significant statements about permanent states in the soul (malekat). In this paper we focused on identifying permanent states in the soul (malekat) involved in capacities such as perception, thought, the representation of analogue magnitudes, social cognition, and intentional action. We use the term "permanent states of the soul" to refer to the "malekeh" in Farabi's statements also we can apply the expression "stable states" or "firm states" or "The Permanents" in order to make us understand the term "mleakeh" in Farabies texts. The Permanents are used in three ways: emotions; behavior and deed (kerdar) and in ethic (Kholgh). These permanent states are interpreted as habits at the level of behavior. Whereas the way of imagination, the type of attention, attitudes, psychological processes and as well as the way of thinking are influenced by these mental characteristics, the central purpose of our investigation is on these states and on the mind structures from Farabi's perspective.

Suhrawardi brought about a revolution in Iranian and Islamic thought by compiling the Hikmat al-Ishraq (The Wisdom of Illumination) and establishing the School of Illumination (Ishraq). Suhrawardi’s illumination wisdom and thought, including the collection of his works and philosophical and mystical thoughts, is well presented in his book entitled Hikmat al-Ishraq. Like Farabi, Suhrawardi did not write an independent work on the utopia, but he spoke about the ideal ruler and the right to rule. Furthermore, in his allegorical works, more than anything else, he has referred to moral points which can lead a society to salvation. Suhrawardi’s philosophy is based on the originality of light, showing that he has paid attention to the philosophers of ancient Iran. Moreover, Suhrawardi has frequently referred to Khosravani wisdom, and the sages of ancient Iran, such as Zoroaster and Ki Khosro; for example, in terms of politics and government, he has considered Kei-Khosro’s government a desirable one. Another pillar of Suhrawardi’s thought is the Islamic Book and tradition; thus, his view about the government and ruler is consistent with Islamic teachings. In addition, he has considered himself indebted to the divine philosophers of Greece, such as Pythagoras and Plato, and other divine philosophers of the world, such as Hermes. Additionally, he took many of the views of his predecessor philosophers, such as Farabi and Ibn Sina (Avicenna); therefore, it can be possible that he agreed with Farabi in many aspects about utopia and its governing characteristics and conditions.

The last utopian objective, according to Farabi, is to gain rational beatitude. Since the public, because of their nature and customs, fail to understand rational truths so as to achieve rational beatitude, the way to arriving at rational happiness should be depicted to the public through their imagination. Doing this job, the artist of Farabi’s utopia conjures up images of rational beatitude in people’s imagination. Ibn Tufail’s novel, Hayy Ibn Yaqzan, is in accord with Farabi’s utopoian art.

Game, amusement, and pleasure are the issues that always reflected on Fārābī’s works to the extent that he considered them as necessary and useful artworks within the framework of moral, moderate and happy considerations. For him, those who work hard and are serious for attaining their rational happiness should enjoy a kind of tranquility and rest in order to feel refreshed in following up their objectives. Game and amusement are often accompanied with imitative images. The word imitation or mimesis is used by Abū Bashār Mattā in the translation of Aristotle’s Art of Poetics. Aristotle’s mimesis is the same imitation as monkey or parrot also does it. Ibn Sīnā, Khwajah Naṣīr al-Dīn Ṭūsī, and ‘Allāmah Ḥillī also used this term in their works. For Fārābī the meaning of mimesis is more than imitation and is associated with creation. In his view the faculty of imagination contains three potencies of preserving the sensory forms, and then possessing and imitating them. Man in the third one juxtaposes a sensory form with another sensory form which is usually coupled with a meaning. Moreover, imagination imitates universal and philosophical concepts and the intellectuals. Mimesis may take place with the aim of carrying out an amusement and game. Since in Fārābī’s view game and amusement are used in moral sense and he referred to them openly so they are not indecent and disapproved. Teachers can use from games in their teaching. In teaching Islamic philosophy, gnosis, and logic in coronavirus period, the author used from various games and utilized the facilities of Tehran University. Usually, cyberspace classroom is prosy as compare to the real classrooms but there are certain merits in cyberspace classroom that real classrooms lack them. Of course, Tehran University uses the same international model system for teaching students.

Farabi has well-known opinions regarding music. He has spoked about the types of music and the extent of the positive and negative effects of it. During these discussions, Farabi addressed the ethical issues and, in addition, analyzed the reason of the prohibition of music in many religions. Farabi’s words show that different religions have prohibited music. On the one hand, this prohibition is due to its intense influence on human souls and the fact that many people have abused this power. For Farabi, this prohibition cannot be inherent; Because he has considered a transcendent position for musicians and composers in the utopia, and has considered them, along with other people of media and art, as bearers of the truth of the religion and publishers of the contents of divine revelation and reasonable happiness and verbal good life. That is to say, music has been afflicted with pests and thus condemned; But as an ideal or the music of the utopia has been considered a social and cultural necessity.

Shams al-Din Mohammad Shahrzuri has a work that is introduced in the manuscriptology under the names of al-Romoz va al-Amsal in Anwar al-Mujarda al-Mulkuti in Anwar al-Mujarda al-Mulkuti (symbols and examples of theology in the transcendental lights of the universe) and al-Romoz va al-Amsalin Anwar al-Mujarda al-Mulkuti in Anwar al-Mujarda al-Mulkuti fi Maarefat al-Nafs va al-Rooh (symbols and parables of theology in the lights of the Almighty in the knowledge of the soul). Shahrzouri's work belongs to the mysteries and discoveries of Shahrzouri, who followed the opinions of Sheikh Shahabuddin Sahrawardi, the founder of the philosophy of illumination about the soul, the body, the light, and other than that. It can be said that in most of these issues, Shahrzuri answered and defended Sheikh Eshraq's thought against the Masha'i philosophers. In the book of al-Romoz va al-Amsal, Shahrzuri's writing style and the ideas he expressed are completely Eshraqi (enlightening). The authors corrected this book in a selective manner based on the manuscripts of Escorial 696, Majles Shoray Eslami (Islamic Council) 19573, Shahid Ali Pasha 1205, Muhammad Bin Saud 927, which were written in the seventh century of Hijri, and have addressed the evidence of their attribution to Shahr-Zori.