نشریه جاویدان خرد
سال پانزدهم شماره 1 (پیاپی 33، بهار و تابستان 1397)

Meditation on the mystical heritage of Khorasan region as one of the most growing and purest areas of thinking in realm of Islamic civilization and focusing on intellectual capabilities of it in the mystical heritage of Bayazid Bastami and Abu al-Hasan Kharaghani shows that the mystical heritage can be a good example of Heidegger's poetic (or recollective) thinking and is an example of the calling of being for dwelling in the sphere of language. Poetic thinking of Khorasan mystics is not under the shadow of enframing of the subject and then procures a flat areas in which being is visited. Khorasan mystic by taking the Hagh as the origin of the being, without being caught in the metaphysical and calculative thinking only by means of a poetic language, invites the non-metaphysical presence to the realm of language.

Various conclusions have been drawn from Hadith al-Momen Mhrat al-Mumen. According to a folk interpretation, one can indicate the defects of his beloved brother. This attitude is incomplete and undesirable in the moral atmosphere of society. Therefore, a deep analysis of Hadith is necessary and the ideas of transcendental wisdom are at stake in this regard. The question is, what interpretation of the transcendental wisdom can be made of the hadith that protects the consequences of folk interpretations? The results of Mulla Sadra and other sources were analyzed by descriptive-analytical method. Contrary to the folk approach, which has shown the first believer and the reformer of the second believer, according to the principles of the transcendental wisdom, the second believer has a genuine and independent aspect, and the first believer has an implicit and instrumental role. Accordingly, and with the application of the principle of patronage, in every aspect of the mirror the human heart is more transparent, and showcases the superiority.

In Islamic Mysticism, all aspects of being are manifestations of the Real Haqq and according to the principle of emanation, they are derived from one origin. These manifestations are Sometimes called “Word”. This term shows that the only real speaker in the world is the supreme Being and all creatures are created by the “Breath of the All – merciful” and they are related to him directly and obviously, like the relation between speaker and his words. In mystical literature of Islam these Divine Words are called with terms which are mostly taken from the Holy Quran. Some of these terms are: “cosmic words”, “soul-related words” and “Quranic words”. These three divine words make three cosmic, soul-related, and Quranic book and a collective attention to them leads to a comprehensive knowledge of God. Furthermore, as they are derived from the same origin there would be many correspondences between them.

The intuition that humans has about free will, has always been a solid backbone against the overwhelming challenges of free will. In Islamic philosophy, this intuition has been represented in the form of presential knowledge and has been considered as an undoubted knowledge. In this paper, we we have discussed the phenomenology of free will by using the principles of transcendent wisdom by analytical proof method, in the sense that we have examined our intuition about free will and identified its epistemic value. The phenomenological analysis of free will has led us to conclude that the intuition of free will is an interconnected set of ten perceptional components. These components are not identical in terms of epistemological validity and are categorized into three different groups. Some of them are highly visible in the form of presential knowledge or propositions that are directly derived from this particular knowledge (inner experience propositions or VIJDANIAT). This group is absolutely epistemologically valid without any condition. The other group is not highly visible in the form of presential knowledge and requires some evidence to be complete and credible. The third group consists of components that have different degrees, each level has a different epistemological validity than the others. In the intuition of free will, components that are not epistemologically credible provide the context in which, with a common intuition, different interpretations of free will can be presented.

The questions about the body issues in discussion of philosophical anthropology overshadowed by the mind issues and the role of body in human identity is largely neglected. Actually knowing the truth of the human existence requires some prefaces; so identification of the body is one of the most important of them. Recognition the Nature of body and its works and effects is one of the most necessary arrangements towards self-knowledge. In this paper the issues and the provisions of mind are studied from the background of body and understanding of mind and philosophical anthropology at the thought of Mulla Sadra is noticed with a focus on the body. Physical body features sometimes contribute positively to the recognition of the qualities and the rules of the mind; like it’s usage in the definition of mind and corporeal creation of mind. But some of the body's features are negatively effective in the knowledge of mind. For example: The body material has quantity and condition; Body has limitation in the actions; it becomes weak and old; it changes; it does the actions by Physical tools and the knowledge of body needs the special location. Proving the existence of mind, proving Immaterial being of imagination and intellect are the issues that Mulla Sadra utilizes by knowledge of the body and physical features –in a negative way- to explain and analyze them.

Hossein Ibn Ali Tabrizi Khosroshahi is one of Seyyed Kazem Rashty's apprentice.
Until now , Four treatises of khosro Shahi have been recognized in manuscript libraries. HeThe Treatise in difference among time, perpetual and everlasting states himself special point of view ,about time, perpetual and everlasting .in his idea ,Time has two definition ,reality and extrinsic .In reality's definition ,time is one of the body 's features. So extrinsic definition is that ereatable thing in duration of it's creation is protected by GOD .In his point of view the only indivisible thing is GOD. And other creation like noncorpored and corpored are combined by six affairs. These six affairs will be based on the quality of the existence of the object and in accordance with the universe in it. He does not use the conventional interpretations of the intellectuals in relation to time, perpetual ,and everlasting. In his view , the time's perpetual and act container and providence of god. And, providence has several levels .So everlasting has several levels too .It is also perpetual of time wisdom and container's time are physical creatures. This state attempt to analyze his Point of view and shows some of defect s of his ideas.

Semiotics is a knowledge that its purpose is how to find meaning of sign and it is an objective presentation of an absent concept or phenomenon to communicate with the audience. Roman Jakobson and Umberto Eco attribute the semiotics as an outcome of language; Jakobson has introduced semiotics as a process of meaningfulness based on texture and Eco has recommended Architecture semiotics as a cultural phenomenon and a tool for communication; Cities in Islamic societies have signs and the mosque is the most significant architectural representation in them, and the use of its physical elements has made it known as a means of communication with the mind of the audience, in such a way that they are comprehensible for inhabitants by having these signs. The purpose of this research is to analyze the elements in the architecture of the mosques that have become a sign of communication in the cities over time to answer this question: what component of the physical elements of architecture have been changed to communication tools? This research has been investigated by descriptive-analytic method based on the analysis of the elements of the Jakobson verbal communication theory including context, message, sender, receiver, channel and codes in semiotics and their adaptation to the ECO’s view in architectural semiotics and these factors has been studied in the signs which are used in Tabriz Kabood mosque as a case study for realizing how to communicate