wisdom

In the discussion of social sustainability, paying attention to issues such as culture, human needs, and the capabilities of the environment to achieve goals such as comfort, identity, security, self-actualization, etc., which are among the highest and highest human needs according to Maslow's pyramid, is of great importance. On the other hand, the wisdom of the elements of the Iranian garden can be seen in such a strong order that it can create a relaxing environment and lead a person to happiness, therefore, considering this issue, the article seeks to achieve social sustainability and goals, and the indicators of achieving it based on Maslow's pyramid and explaining the wisdom of elements of the Iranian garden in achieving social sustainability. Therefore, since this research seeks to examine qualitative criteria and analyze and draw conclusions from it, it has been carried out in the form of a qualitative research method and of analytical-descriptive type, and first to social sustainability and the indicators of achieving it, and then to wisdom. The elements in the Iranian garden are aimed at achieving social sustainability, which shows that the Iranian garden tries to respond to human needs with the wise presence of elements and components and providing a proper relationship between man and the environment and with the capabilities it offers. It can increase the quality of the environment and be a successful experience of creating social sustainability and a good model for designers and have good social consequences and contribute to today's life by improving the quality of the environment in a balanced way

Suffering or pain or evil has an ancient history for humans, and human life throughout human life is filled with pain and suffering. Although the existence of suffering is a clear issue for every human being, the question of why suffering occurs and how to deal with it has always needed to be explored. These questions occupy the human mind: Why should I suffer? And what approach should I have towards suffering? And can suffering also have positive functions or is it all negative and dark? And in the meantime, thinkers of various sciences have tried to find answers to face these questions and overcome this challenge. In facing this issue, Muslim sages also proposed a new approach based on which suffering not only does not have a negative and dark aspect; but it will have educational functions for the stranger and wanderer in the material world and can be human-building. In this research, which was compiled using a library method, we examine the educational functions of suffering from the perspective of Muslim scholars with a problem-oriented perspective.

The discussion about the thought and views of Ayn-al-Qużāt Hamadānī, the famous mystic of the 6th century, has always been attractive due to his special mystical-philosophical system of thought, as well as his openness and exemplary carelessness in expressing his inner thoughts. Along with the rational view of a religious philosopher, he has presented a different view from the point of view of a mystic. One of the important things in the intellectual system of Ayn-al-Qużāt Hamadānī is his definition and analysis of the category of” wisdom”. He has specified a way for wisdom, and where the wisdom cannot reach, he calls it beyond wisdom, and to achieve this, the eyes of human insight must be opened. Moreover, the judge calls wisdom a “special measure” and believes it does not have the ability to reach the realm of the kingdom. Therefore, beyond wisdom, it is pure knowledge and insight that can guide the seeker to the truth of existence. By researching and pondering the works of Ayn-al-Qużāt Hamadānī, this article analyzes his philosophical-mystical points of views on the status and dignity of wisdom and also introduces the definition and characteristics of wisdom from his mystical point of view.

A wisdom-based instructional design model was developed. This research-oriented model provides conditions for instructional designers to review and reconsider their assumptions, habits, and mental patterns in every educational design according to desirable learning dimensions. The goal is to create a learning model tailored to the specific situation and ideal conditions. The wisdom-based instructional design begins with the explanation and interpretation of the ideal human and continues with the elaboration of the realized human. Each stage is implemented using qualitative research methods, exploring sources that explain both the ideal and the realized human. The transformation of the realized human into the ideal human is then examined by comparing their characteristics, leading to a deduction of the changes needed to move from the realized human to the ideal one. Finally, the dimensions of wisdom-based instructional design are organized. In this study, the ideal human is defined as the wise human, and the elements of instructional design include the explanation and interpretation of wise learning dimensions (wisdom acquisition), the goals of wise learning, content production, the role and expertise of the teacher (wise practitioner) and student (wise learner), wise teaching methods (wisdom practice), and wise assessment and evaluation to achieve the wise human. This research represents the first attempt to design an educational model based on an indigenous approach, offering a novel perspective on learning dimensions. It diverges from all existing paradigms and approaches, as it is grounded in wisdom and supra-rationality, a fusion of mysticism and philosophical reasoning. The elements of instructional design are thus distinctly tailored to realize these unique learning dimensions.

Contemporary man, who lives in the era of information and communication technology and is in a sense under the control of Cyberspace, is faced with issues that have made it difficult for him to distinguish truth from error. This difficulty has the same nature as the epistemological problems of ancient Greece, which were created by the Sophists and solved by Plato's enlightenment. The aim of the current research is to investigate whether Plato's position against the sophists can be a solution to the problems of Syber space? This research has been carried out with a descriptive-analytical method and the findings indicate that although there is no absolute compatibility between the infrastructure and the content of the Cyberspace with the nature and practice of the sophist, and the basis and purpose of creating the Cyberspace is different from all kinds of sophistry which was done by the false claimants of philosophy; At the same time, in use, there is a significant closeness between these two procedures. Correspondence between sophistry and Cyberspace is clear in components such as the use of appearance instead of truth, opinion instead of knowledge, neglect of human knowledge, and the preference of speech or writing. The way out of the problems of Syberspace according to the Platonic approach is to pay attention to the two elements of "rationality" and "spirituality".

Zoroastrianism refers to a bestower of the transcendent intellect that, in its attributes and characteristics, reflects a facet of divinity akin to wisdom or the hypostasis of the spirit in Judaism and Christianity. This manifestation of divinity, which causes the outpouring of knowledge and divine revelation in multiplicity, is known as Sophia/Shekhinah and the Holy Spirit in the two Abrahamic religions, and as Spenta Ȃrmaiti in Zoroastrianism. Ȃrmaiti’s function is to convey intellect and good thought (Vohu Manah) to the Zoroastrian believer and to inspire love and cooperation to expand Asha or divine order. Spenta Ȃrmaiti, both ontologically and epistemologically, acts as the mediator between divinity and earthly souls and is responsible for carrying and delivering supreme wisdom. Her feminine aspect is attributed to her role in receiving divine intellect and its transmission to the receptive. The condition for attaining this intuitive wisdom is not rational contemplation but humble and sincere devotional faith and love.

Studying literary and cultural interactions between nations is one of the scientific ways of examining the extent and the ways of their intertextual presence of linguistic, cultural, and intellectual elements in each other's literary texts. The intertextual study of ancient Greek and Iranian literary texts can show the extent and the ways of their literary, intellectual, and cultural exchange. One of the most important manifestations of cultural interactions between Iran and Greece is the manifestation of ancient Greek scholars' educational, moral, and social ideas in Qaboosnameh. This paper has analyzed intertextual interactions of Qaboosnameh based on the theory of Gerard Genette using a descriptive-comparative method and concluded that the multitude of ethical and social issues obtained from the ancient Greek scholars in Qaboosnameh illustrates the importance of ethics in the individual and social well-being of the ancient Greek and the attention of Iranian men of letters to this land as one of the important origins of world democracy. Onsorolma? Ali’s prominent attention to Plato's wisdom stems from his utopian thinking in Qaboosnameh, influenced by the teachings of ancient Greece and the knowledge of various civilizations of mankind. The high frequency of implicit intertextuality especially literary translation and allusion is in accordance with the high literary quality of Qaboosnameh and the frequency of explicit intertextuality especially quotations and proverbs prove Onsorma? Ali’s honesty, high wisdom, strong memory, and explicit reference to scholars of Greece persuade the readers.

The existence of nature in humans and its role in knowledge have been discussed. Some scientists have taken its existence for granted and have talked about its extent and nature, while others have denied it. Among Islamic scholars, the existence of nature is considered almost certain and the talk is aimed at the influence and how it affects. Among Western,ers Descartes fully emphasizes the place and role of innate concepts in epistemology and its scope. In a brief comparison between what these two philosophers have said, we find out their differences and possibly their commonalities.From Descartes' point of view, man understands the existence of God, man and nature in a clear and distinct way that is characteristic of natural concepts. According to Ayatollah Javadi, human nature also knows the existence of God and his attributes such as monotheism, prophethood, and resurrection, and in general the principles of belief, morality, and even behavior.It has been objected to both philosophers that we do not find these natural concepts at the beginning of our life. By accepting the lack of innate concepts at the beginning of human creation, Javadi considers this type of knowledge to be intuitive based on the existence of nature and the single soul of man, but Descartes, without emphasizing on intuitive knowledge and merely mentioning intellectual intuition, found these innate concepts at the beginning of human creation. they know, but in a latent form that is revealed with the emergence of the background and discovers their intellect.

The term 'industry' now signifies art in today's common understanding. Historically, 'industry' was employed in a broader sense rather than referring to art, and it underwent analysis and scrutiny by thinkers. For instance, in literary texts, it was depicted as a virtue, and in Islamic wisdom and Sufism, it was denoted as a profession imbued with sanctity, encompassing both physical and spiritual dimensions. Each Islamic sage and philosopher interpreted it similarly, leading them to view the creation of artificial works from a spiritual perspective. Undoubtedly, the primary source of discussions on industry, including the views of pre-Socratic critics, can be traced back to Greek sources. Qutb al-Din is undeniably indebted to these profound ideas within the realms of philosophy, ethics, and spirituality. This study, utilizing a descriptive-analytical approach, seeks to address the following questions: What is the relationship between industry and art in Qutbuddin's works? How does Qutbuddin's conception of industry differ from the contemporary understanding of art? The findings indicate that Qutbuddin's industry was associated with a profession, with a broad application, and he approached it from a perspective of spiritual conduct. According to this sage, the concept of art differs significantly from its contemporary interpretation. Allameh's classification of industries acknowledges that they all stem from knowledge, emphasizing that one lacking manufacturing knowledge would be unable to produce industries.

In reviewing the Quranic salvation, the first and most significant issue that every reader of the Quran faces is the abundance of verses in which words such as "salvation", "prosperity", "redemption", "happiness", etc. are mentioned, and the salvation of man is considered to be the main goal of the divine messengers. Ibn Sina, who deals with mysticism and Sufism in the final sections of the book Esharat wa Tanbihat (Signs and Punishments), says that mystics, with the help of their perfect souls and passing positions and degrees, and performing austerities with the aim of controlling Nafs Ammarah (inciting soul), have set foot in the holy world and have been drawn to subtle thoughts that are compatible with the sacred. Influenced by the Quran and mysticism, the scholars of intellectual sciences have explored and reflected the idea of salvation in their works. Ibn Sina scrupulously explains the terms of Sufism, the degrees of mystics and their characteristics, and he can be considered as a model for the scholars after him, such as Suhrawardi. Suhrawardi, who himself has deep mystical tendencies, has spoken of salvation everywhere in his relics. In this study, with a comprehensive and wide-ranging view, the idea of salvation in the triad of Quran, mysticism and conclusive argument is examined and compared. With this approach and attitude that the heavenly saying, the mystery of knowledge and wisdom are inseparable, this article mentions the words of the philosophers about the mystics and shows that the Quranic, mystical and argumentative views about salvation are all in harmony.

Perfection-seeking is one of the important features and principles in the development of an optimal civilizational system. Relying on the human truth, which consists of appearance and innermost, Mullā Ṣadrā aims to portray a social system based on Man’s ontological potentials. The reason is that human beings, due to their primordial nature, are in pursuit of civil life, and their worldly and otherworldly goals can only be achieved in the context of a civilizational system. The purpose of the present study is to present a plan in relation to the development and reinforcement of a civilizational system relying on three principles that originate in Sadrian philosophy. The first deals with the origin of perfection-seeking and its effect on social life. The second is related to the issue of property and law, which pave the context for the rise of a civilizational system. The third principle pertains to the identification and suggestion of philosophical strategies for resolving civilizational crises. The purpose of examining these principles is to pay attention to human capabilities and potentials and discover how a perfection-seeking human develops the ability to attain supreme goals. The findings of this study indicate that the Transcendent philosophy, on the one hand, seeks to introduce a plan and program for optimizing the civilizational system through paying attention to Man’s ontological levels and potentials of a civilizational system. On the other hand, it can provide a desirable model for the flourishing of civilizational life through organizing Man’s achievements in nature in the light of science, power, and creativity.

One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.

The Qajar Period is of great significance in contemporary history of Iran from different aspects, particularly cultural and scientific ones. On the one hand, during this period Islamic philosophy and wisdom came to fruition in the new capital city with the establishment of Tehran’s philosophical school, and the beginning of cultural change and rationalism in this city resulted in its scientific and cultural flourishing. On the other hand, this period marked the commencement of cultural relationships with modern Europe and introduction of modern Western philosophy to Iran through the translation of educational and political texts and books. However, this event was not taken seriously by either masters and researchers of Islamic philosophy or intellectuals and did not lead to a serious philosophical challenge during this period. Using a descriptive-analytic method entailing library research and document analysis, this study investigates two main approaches to modern Western Philosophy, modernist and kalami, in Qajar Period. The focus of this paper is on the encounter of masters of Islamic philosophy with modern Western philosophy. The findings indicate the lack of a serious attention to this philosophy in the traditional field of Islamic philosophy, particularly in Tehran School and lack of any interaction with it on the part of philosophers, teachers, and researchers engaged in Islamic philosophy. Here, while criticizing this encounter and investigating its various cultural, social, and epistemological reasons, the author suggests a dialog and interaction with modern philosophy instead of banishing and ignoring it.

The main issue addressed in the present study is whether Mullsadra, as a sage and philosopher, has a philosophical statement about art. The importance of the discussion of art is such that it has been discussed since the time of the early Greek philosophers such as Socrates and Plato, until the present time, and reflection on the nature of beauty and art has been part of the preoccupation of great philosophers. The Greek equivalent of art in ancient Greece was techne; the word techne in ancient Greece referred to techniques and crafts, both artistic and applied crafts. In this research, the thought of the founder of sublime wisdom, Sadr al-Din Shirazi, is investigated with a descriptive-analytical method based on the library method.

 Haqq (Right) is used in the sense of "someone's authority, privilege, and dominion over a person or something" and the meaning of God's worship right is that when we compare divine obedience with its goals, we can rationally extract a kind of exclusive merit from it and to reach for those goals, divine obedience becomes necessary, and we interpret it as "the obligation of obedience". In order to accept the right of obedience and the obligation to obey, we must consider some attributes in the Almighty God; Attributes such as knowledge, power, grace and divine governance. The explanation of thinkers about this category is different, some of them can be accepted and others can be criticized. Some of the results of this article, which have been done in a descriptive-analytical way are: On the basis of the perfection attributes of God, the exclusive right to establish laws and the power to implement them is from God, and this is one of the reasons that prove the obligation of God's obedience to the servants. All divine commands that command obedience must ultimately lead to instructive and rational commands, even though they can be obligatory by God (molavi) and lead to a rational obligation; And that in a sense, the right to obey God includes possible tasks, although from another point of view, this inclusion is a place for reflection.

In this article, we have put the words of Abu Abu Rayhan Al-Biruni a prominent scholar of the Islamic world, on the connection between Sophia and Sufi, as an introduction to the discussion of the truth of wisdom and philosophy in ancient texts. Most of the scholars and researchers of the new era do not consider the connection between the term Sufi and the Greek Sophia, and consider the origin of the word Sufi to be wool and woolen clothing, and deny the connection between Greek philosophy and Sophia with Sufism and Sufi. In this work, as much as possible, we focus on the origin of ancient Greek wisdom and philosophy based on ancient sources and texts so that we can look at Greek Sophia from a different perspective. Although the motivation for starting this research is the relationship between Greek Sophia and Sufi, according to Abu Rayhan Al-Biruni, but the main purpose of this article is to talk about the truth of philosophy and wisdom and its origin based on ancient texts, which are among the great sages of the past of different nations of Iran, Greece and India., and mystics and Sufis establish a special bond Abu Biruni statement on the connection between Sophia and Sufi has strong signs and indications based on old sources and texts. The root of the relationship between Greek Sophia and Sufi in the Islamic world should be seen beyond the history of Sufism after Islam.

One of the major issues of philosophy and wisdom, especially religious/Islamic, is the issue of occurrence and progress, and one of its important sub-branches is the issue of non-opposite and non-composite, which refers to the integration and subtraction of non-existence and existence. And there is a distinction between existing existence and non-existent existence, in other words, there is a coexistence between the causes and the effects as an inherent occurrence, and there is a contrast and contradiction between the absence and the existence of the effect. The stories mention the destruction of the entire existence except for the face of the Almighty God. What seems to be the multiplication of these two verses indicates a similarity with the theory of non-assembly. Hazrat Ayatollah Javadi Amoli, with mastery of the Qur'anic and proof principles, in the book of Tasnim. Extended Commentary on the Noble Qur'an) commented on the similarity between the theory of the absence of assemblies and the above verses. If these two verses have the same meaning with the theory of the absence of assemblies and harmony between the Qur'anic ruling and the philosophical claim, the claim of no difference between the Qur'an and the argument can be confirmed. In this article, in a descriptive/analytical way and with the help of the library, an attempt has been made to explain how to combine existence and non-existence by emphasizing the verses of the Holy Quran.

One of the facts of the universe is the existence of mediators between God and mankind. In many verses of the Qur'an and narrations, the existence of material and spiritual mediators (such as angels) and their roles are mentioned in more detail, and the intellect, the soul, the pen, etc. are mentioned as mediators. The subject of the wisdom of mediators and their role in the world has a special and great place in Islamic sciences. Commentators, theologians, philosophers and mystics have proposed different topics in their writings and independently to explain and investigate this issue. This discussion is a necessary introduction to solve some other issues. Muslim scholars have paid attention to this issue according to the Qur'an and hadiths. The discussion of mediators and their role in the world and the relationship between their influence and God's activity is very important. Many of the problems of Wahhabis and Wahhabi sects are solved by explaining this discussion. The reason why Wahhabis say why should we bring intermediaries with God Almighty and why should we bring anything other than God at all is that they have not resolved the issue of intermediaries and their role in the world from the perspective of verses, traditions and reason. In this research, after explaining the types of mediators between Almighty God and creatures, we discuss the reasons and wisdom of the existence of these mediators. The reasons that God performs His actions through mediators are: The failure of God's purpose of creation without some mediators. like the prophets, introducing the greatness of these mediators to encourage adherence to them, the orderliness of the universe.

 Wisdom and philosophy in Iran have an ancient history. In ancient Iran, especially during the reign of Khosrow Anushirvan, a lot of effort was made to develop philosophy and wisdom in Iran. With the coming of Islam to Iran, this process continued until it reached Suhrawardi. Suhravardi is the link between the philosophy of ancient Greece, ancient Iran and the philosophy of Islam. By accessing ancient sources, especially Zoroastrian Avesta and Ferdowsi's Shahnameh, he created a remarkable link between Eastern and Western philosophy. As a revivalist of the wisdom of ancient Iran, with full knowledge of Iranian philosophical thought, Suhravardi presents a mystical interpretation of the personality and actions of the legendary heroes of Iran, such as: Ki Khosro, Fereydon and Kiyomarth. Also, Suhravardi's special attention to "Nooral Anwar" shows his affinity with the Quran and ancient Iranian culture. The description that Sohrvardi gives of Zoroastrianism and Zoroastrian concepts in terms of attention to light, fire, divine furnace, division of the world into two parts, Minoan and Gitian, as well as Zoroastrian angels, clearly shows the extent to which he was influenced by the wisdom of ancient Iran. In the discussion of aesthetics, Suhrvardi pays special attention to all aspects of "moral function", "world of example", "beauty and love" and "epistemology". which can be cautiously considered as a special science originating from "aesthetics". In this research, an attempt is made to reflect on the wisdom of ancient Iran and on the beauty and mystical love of Sohrvardi, relying on the philosophy of aesthetics.

In Master Motahhari’s view, contrast is inconsistency and conflict between two beings that are at the same time together; and this contrast is directly related to the material world. The writer, in the present article, is seeking to explain the reason and the mode of contrasts, conflicts, benefits, blessings, wisdoms, and positive effects of the material world from Master Motahhari’s view. It pursues this goal in a qualitative form through a descriptive-analytical method by studying his hermeneutic writings. On the one hand, Master Motahhari maintains that the main reason for contrasts and conflicts of the material world is its existential order and its ‘having matter’ as well as the essential nature of ‘potential and possibility for this matter’, which moves continuously towards actualization and new perfection. And on the other hand, he considers these contrasts as enjoying blessings, wisdoms and positive effects, including preparing the ground for emergence of human’s free will, possibility of knowing things better, unveiling goodness and beauties and making them meaningful, perfecting the souls of divine saints, and hiding felicity inside troubles. Thus, conflicts in the world are seen, in the superficial look, as evil; and in a deeper look, they are otherworldly, good and desirable.