فهرست مطالب مصطفی مومنی

Over the past three decades, local governments have played an important role in climate change policies. During this period, many cities around the world have developed their own climate plans and measures within the multilevel governance framework. On the other hand, land use planning is one of the most effective tools to facilitate local adaptation to climate change. Accordingly, the purpose of this study is to evaluate land use plans in line with climate change adaptation policies in Qazvin urban region.

In this study, the documentary research method and the technique of systematic review of documents and plans prepared for urban and peri-urban development in Qazvin urban complex at different levels during the last two decades has been used. In addition, in order to adapt the climate adaptation policies and the formulated policies in these documents, the comparative-analytical method has been used. The measurement scale in the method was the Likert scale. The validity of the answers has been obtained based on the audit method and the use of expert opinions.

The assessments showe a relatively high level of conformity between climate change adaptation policies and developed policies and programs. This indicates the relative success of existing plans and policies at the national and regional levels in the face of climate change, but the lack of coordination, causes implementation problems and in some ways leads to increased climate change and its effects and consequences in the region. The policies of Qazvin province spatial planning document have the most compliance. Among the climate adaptation policies in the field of land use, the policy of "determining the activity of polluting uses and their appropriate location according to environmental assessments" has the most compliance and the policy of "planning for the establishment of uses based on ecological capacity" has the least compliance with the policies of this document.

Considering the mentioned features of multi-level governance and considering the existence of weaknesses in the body of the land use planning system both in the field of policy and in the field of performance in the Qazvin Urban Region in general, and weakness in facing climate changes in the city of Qazvin in particular, using new management approaches in this region, such as multi-level climate governance, can be a way forward. The establishment of such a system requires knowing the effective actors and stakeholders and examining the capacities and governance methods that can be used in this region. Therefore, the emphasis on greater interinstitutional coordination and the prevention of conflicts of interest, both horizontally and vertically, and the use of all institutional and legal capacities in the field of adaptation to climate change should be on the agenda of the local government.

One of the important topics in Avicenna's psychology is the question of whether imagination is material or immaterial. The prevailing view in Avicenna's expressions leans towards its materiality. However, there are instances where he expresses doubts about the materiality of imagination or necessitate the immateriality of imagination. Therefore, Avicenna's perspective on this matter can be categorized into three positions. Firstly, there are instances that affirm his belief in the materiality of imagination, as seen in his book Al-Nafs min Kitab al-Shafa, where Avicenna provides arguments for the material nature of imagination. Secondly, there are instances such as those found in his work Al-Mobahasat, where he introduces the issue of the materiality of imagination and imaginary perceptions with an accompanying sense of doubt. Thirdly, there are positions like the final section of his Al-Isharat wa Tanbihat, where he advocates for the non-materiality of imagination and imaginary perceptions. In this paper, considering "transcendence” as a foundation in Avicenna's thought, these three approaches will be elucidated, and emphasis will be placed on the perspective advocating the immateriality of imagination in Avicenna's thought. It is posited that, in line with Avicenna's transition from peripatetic philosophy to transcendental wisdom, his ultimate stance leans towards the immateriality of imagination. Although he may not have had the opportunity to thoroughly explain it, this aspect of his thinking can serve as inspiration for philosophers like Mulla Sadra in their inclination towards the immateriality of imagination.

One of the viewpoints about bodily resurrection is Ghazali's theory, which believes in the alike of the otherworldly body and the worldly body. On the other hand, Mulla Sadra explained the physical resurrection according to the principles of his philosophical system and concluded that the soul and the body will be the same. Mulla Sadra criticizes Ghazali's theory; He considers the most important criticism of Ghazali's theory to be that it is not compatible with rational principles and that his opinion requires reincarnation. In this article, we have examined Mulla Sadra's criticisms of Ghazali on the issue of physical resurrection, and following that, we have stated the similarities and differences between the theories of these two thinkers. The similarities and differences between these two theories can be found through the method of intellectual analysis and through the analysis of Mulla Sadra's discussion on Ghazali. Similarities can be seen between the theory of these two thinkers regarding the survival of the soul after death and the intellectual celibacy of the soul, although these two theories are distinct and different from each other in their approach to the nature of the human soul and the relationship between the soul and the body. Therefore, in the quality of the afterlife body, they interpreted it as the similarity or objectivity of the afterlife body with the worldly body, but this difference is in the interpretation, and in fact, the meaning of these two thinkers is the same thing, and that is that the identity between the person in the afterlife and the world is established.

 Knowledge by presence (al-ʿilm al-ḥuḍūrī) is a problem explicitly discussed by Suhrawardī (Shaykh al-Ishrāq). This issue has since become a significant topic in Islamic epistemology. More recently, Allameh Tabatabai has examined this problem and drawn noteworthy conclusions. According to him, knowledge by presence is an existential concept, and is detached from matter. He establishes the existence of such knowledge by appealing to human self-consciousness, which manifests the presence of the existence of our own selves to us. In his view, the criterion for knowledge by presence consists in the real presence of something (the known) to another thing (the knower). Accordingly, he broadens the instances of knowledge by presence to encompass self-knowledge, a cause’s knowledge of its own effects, the effect’s knowledge of its cause, an effect’s knowledge of other effects of its cause, and human knowledge of his own sensory impressions. As for the reduction of knowledge by acquisition (al-ʿilm al-ḥuṣūlī) to knowledge by presence, Allameh Tabatabai believes that each instance of the former is indeed an instance of the latter. In fact, knowledge by acquisition always involves knowledge by presence. It follows that all human knowledge is by presence through and through. This is because it is always an instance of knowledge by presence that turns into an instance of knowledge by acquisition. This transformation is done through the imaginative faculty, which he dubs the faculty of transforming knowledge by presence to knowledge by acquisition. According to Allameh Tabatabai’s view of knowledge by presence and its transformation into knowledge by acquisition, the soul has an effective agential role with respect to epistemic forms or images, obtaining both universal and particular epistemic forms via “unification.” This implies that the process of perception consists in the “strengthening of the detached (immaterial) existence of the world” and its unification with the intellectual level of existence. Another corollary of his view is that, since knowledge is in fact something existential that cannot be subsumed under any of the quiddity-based categories, it cannot be characterized as corresponding or failing to correspond to the reality, whereas knowledge by acquisition can be thus characterized. Furthermore, his view of knowledge by presence implies that knowledge by acquisition is restricted to the material world, since material entities can neither know, nor be known. Of course, material entities involve immaterial dimensions such as change and ignorance in virtue of which knowledge applies to them.

 This research was carried out with the library-analytical method.

 The main conclusion to be drawn from Allameh Tabatabai’s discussion of the nature of knowledge by presence and its corollaries is that it can be used to determine the ground of distinction between real (ḥaqīqī) and constructed (iʿtibārī) perceptions and how they relate to knowledge by presence. Since an instance of knowledge by presence is involved in any instance of knowledge by acquisition, it follows that when knowledge is divided, what is actually divided is knowledge by presence. That is, there are two types of knowledge by presence: pure knowledge by presence and knowledge presence that can be transformed into knowledge by acquisition. Moreover, given the account of the process through which the former is transformed into the latter and how constructed perceptions emerge from real perceptions with the aid of the estimative (wahmiyya) faculty, it can be concluded that the criterion for the division of perceptions into real and constructed, on Allameh Tabatabai’s account, is the same criterion depicted in the distinction between knowledge by presence and knowledge by acquisition. In other words, just as the mind draws on the activities of the estimative faculty to transform knowledge by presence into knowledge by acquisition for purposes of convenience in ordinary life, it utilizes the same activities to derive constructed perceptions from real perceptions.

 According to Allameh Tabatabai, it is knowledge by presence that is transformed into knowledge by acquisition through the activities of the imaginative faculty. The activities of the estimative faculty concerning real entities result in the formation of constructed perceptions. The criterion proposed by him for the division of perceptions into constructed and real is the one depicted in the distinction between knowledge by acquisition and knowledge by presence.
This clarifies the ground of the distinction between real and constructed perceptions, as well as its relationship with knowledge by presence. The ground of real perceptions is pure knowledge by presence, while the ground of constructed perceptions is the type of knowledge by presence that can be transformed into knowledge by acquisition. The distinction between these two kinds of perceptions lies in the difference of the knowledge by presence involved in them.

Mullā Ṣadrā in the issue of principality of existence with the negation of the conceptual part of existence considers the nonconditioned as a source of division to have extensional unity and individual plurality. The truth of existence has collective and expansionary unity and it is the basis of the principality of existence and the subject of philosophy for this reason. He has two different attitudes towards the existence of the positive condition in the discussion of the validity of the nature of his own. The separation of the principality of existence in two meanings is the result of this discussion In the first sense, the root of external realties and what fills the external world is the existence of the nonconditioned as a source of division, and the nature or the ranges of the truth of the unconditioned of existence are consequently realized. Ṣadrā in the second and final view considers the validity of nature as a mere mentality by rejecting any external distinction of existence and nature and considers the existence of nature as a function of the existence of the soul and its human minds and its mental aspects.

Real estate is an important asset to individuals and organizations. In addition, the large number of jobs involved in this sector, along with the volume of working capital, has led to it being referred to as an economic engine. Research has shown that new challenges in the industry have increased competition and the need to pay more attention to strategic management concepts. The purpose of this study was to identify specific business strategies in the iran real estate industry and also to explain the core competencies required in the industry in relation to these strategies. In this research, qualitative research method and inductive logic were used to reach the part from the whole and the sample size was expanded until the data saturation was reached. Finally, the research reached saturation level with 23 samples of interviews with experts with at least ten years of useful work experience in the industry. It should be noted that in order to evaluate the questionnaire, the CVR index was used and in order to evaluate the quality of the research, the Creswell approach was used. Finally, using content analysis extracted from the data, eight industry-specific strategies and three core competencies were introduced in relation to these strategies, and the relationship between the need for each of the competencies and identified strategies was presented.

By establishing the system of sublime wisdom, Mulla Sadra was able to create a revolution in the course of philosophical thinking in the Islamic world in such a way that the history of Islamic philosophy can be divided into before Mulla Sadra and after him. He was able to rationally explain the important and difficult issue of bodily resurrection with the foundations of transcendental wisdom. Mulla Sadra’s explanation was accepted by most philosophers after him. Akhund Khorasani has also used the principles of transcendental wisdom in this matter. One of the dimensions of Akhund Khorasani's thought is his theological dimension, which has been less noticed and overshadowed by his jurisprudence and principles. One of the most important theological issues raised and discussed in Aakhund's thought is the issue of "resurrection" and especially "physical resurrection". Akhund Khorasani's opinions on this issue are influenced by the philosophical foundations of transcendental wisdom. Therefore, the aim of this research is to explore the opinion of Aakhund Khorasani on the issue of physical resurrection and it is expressed as follows: "What is the opinion of Aakhund Khorasani about physical resurrection and what are its philosophical foundations?" This research was carried out through a rational and reasoning approach. The most important finding of this study is that Akhund Khorasani was influenced by the important principles of transcendental wisdom such as the originality of existence, gradation in being, personal unity of existence, essential movement in the discussion of resurrection, and the issue of physical resurrection.

Urbanization and climate change are two global phenomena and are inherently correlated. Land use, as one of the most important factors in this field, affects climate change in various ways. One way to manage this issue is to use multilevel climate governance, which provides a flexible conceptual framework for understanding the relationship between cities, regions, and national governments related to mitigation and adaptation strategies. The purpose of this study was to evaluate the laws related to land use according to the criteria of the governing by authority in the framework of multilevel climate governance in Qazvin urban region. In this study, the method of documentary research and the technique of systematic review of texts and in order to comply with the criteria of the governing by authority and legal materials in the laws and regulations, the comparative-analytical method has been used. In this way, 10 laws regarding the existence of legal articles were evaluated, in which local government officials have been given authority in the field of land use planning. The results of the study indicate that ther are different challenges such as the impact of policies and strategies of development documents on decisions, differences between decisions and upstream documents, differences in the type of reference review and licensing, legal gaps in related laws and inconsistencies in implementation in the field of land use planning in Qazvin urban region, and some decisions are based on less delegated authority at the local level, and the resulting actions are more vulnerable.

Logicians, such as Avicenna (or Ibn Sīnā), give moral propositions (like “injustice is bad” and “justice is good”) as examples of “popular” (mashhūrāt) propositions and praised opinions in the section of dialectics. However, Islamic theologians (those adhering to justice or ‘adliyya) cite these propositions in their discussion of rational goodness and badness. This can be discussed in different respects: Are goodness and badness propositions primitively self-evident propositions or just popular propositions? Are they rational or legislated propositions? Do they admit of truth and falsity? Are they realistic or irrealistic? If they are popular propositions, then can their goodness or badness still be essential? In this paper, we are concerned with this latter question. To begin with, according to passages from Avicenna, these propositions are admittedly popular, but then the question arises of whether this is compatible with their goodness and badness being essential. This is because the essentiality of goodness and badness implies their reality, whereas a merely popular proposition does not have a reality beyond an agreement among rational agents. In the first case, popularity or general interests are at stake, whereas essentiality amounts to being detached from general interests or popularity within the society, in the sense that an act is immediately described as good or bad, but this is at odds with what logicians have suggested. The question of this research is to reveal a conflict between essentiality and rationality of such propositions on the one hand, and their popularity, on the other. We begin with an introduction of epistemological and ontological dimensions of the problem, and then consider the problem in terms of logic, referring to passages from Avicenna in this regard, and after an elucidation of the conflict, we finally formulate Muẓaffar’s solution to the conflict. The idea is that although the popularity of such propositions is incompatible with essentiality or rationality of good and badness as widely understood by theologians, a more refined understanding of essentiality and rationality will help resolve the conflict.

Essentialism indicates the independence of external objects from human interests and perceptions. In Islamic philosophy, based on an affirmative approach, objects are generally considered to be a collection of essential and accidental attributes which are independent from human thought. This problem has two major dimensions in Mullā Ṣadrā’s philosophy. In his own general approach, based on the common tradition of philosophers, particularly Ibn Sīnā, Mullā Ṣadrā also maintains that external objects are independent from human perception and consist of a series of essential and accidental attributes. Following a specific approach, Mullā Ṣadrā limits the essence of external objects to the single and unique truth of existence while emphasizing the ontological independence of external objects and based on the ontological and epistemological principles of his own philosophy. Moreover, through negating any kind of external origin for essential and accidental components as well as all quiddative consequents, he believes that existents’ possible synthesis of matter and form or genus and differentia is related to the world of the mind and subcategorized under the soul’s power of creativity.

Mulla Sadra, as the founder of transcendent wisdom, has innovations in many of his views, which are the distinguishing feature of this philosophical school from the previous ones. For example, he has obtained a new interpretation of the Seddiqin proof. The advantage of Sadra's interpretation over Ibn Sina and Suhrawardi's interpretation is based on Sadra's specific principles such as the originality of existence, graded unity of being, simplicity of existence and the possibility of poverty. These innovations are also seen in the expositions of the followers of the Sadra’s school. Their culmination point is in the expositions of Allameh Tabatabai and the expositions that Master Javadi Amoli gives from the explanation of Tabatabai; His innovation is first in determining the exact place of the dispute, according to which the place of the dispute is the absolute status of the truth of existence, and also in correctly explaining the claim that the statement "the truth of existence is necessary (eternally)" is a first obvious proposition. So the main question is: "What are the innovations of Mulla Sadra and Sadrian sages in the seddiqin proof?" The purpose of this study is to be able to reduce the problems with the interpretations of the Seddiqin proof by correctly explaining the two exposition of Tabatabai and Javadi Amoli.

Protection of patient privacy consider as one of the fundamental requirements in professional morality, maintenance of individual dignity, and Patient-centered in the spiritual care system of nurses. This study aimed to explore the relationship between spiritual attitude and Protection of patient privacy in students at Khoy university of medical sciences in 2018.

The present study was an analytical cross-sectional type in which 196 Khoy nursing students were selected. To collect data, two questionnaires of spiritual attitude and patient privacy were applied. Data were analyzed by SPSS V22 software, independent T-test, and Pearson correlation coefficient.

The spiritual attitude of most students was positive with 81.6% and the tendency to the protection of patient privacy was desirable with positive. Most agrees concerning privacy respectively related to protective measures and consideration of individual hygiene in the prevention of nosocomial infections (72.4%), the requirement of screen application at the time of caring (65.3%), and appropriate coverage of patient to prevent unnecessary exposure (62.2%). There was a positive and significant relationship between the spiritual attitude and necessity of privacy protection (p=0.045, r=0.203).

All humans have a spiritual orientation potential that with the support of reasoning and learning is amendable. Activities including respecting, privacy-protecting, and listening to patients were considered as spiritual care principles. It is necessary, nursing faculty members strengthen the spiritual attitude and observance of these principles in nursing students by using practical and role-playing teaching methods.

Afḍal al-Dīn Muḥammad in Nāmāvar Khūnajī (d. 1248/646 AH) was a 13th-century logician who wrote eminent logical works such as Kashf al-Asrār ‘an Ghawāmiḍ al-Afkār [Uncovering the Secrets from Abstruse Thoughts], al-Mūjaz fi-l-Manṭiq [The Succinct in Logic], and al-Jumal fi-l-Manṭiq [The Outlines in Logic]. This paper is concerned with textual criticism and verification of the latter essay. Although Kashf al-Asrār is Khūnajī’s most important work, it does not obviate our need to other works by him. It is, therefore, necessary to provide a refined text of these works, including his al-Jumal. This succinct essay counts as an abstract of Kashf al-Asrār, and was taught as a textbook for a long time. As evidence for the significance of the essay, it should suffice that several commentaries and expositions were written for it. The essay involves Khūnajī’s own views in Kashf al-Asrār as well. In my textual criticism of the work, I have relied on four manuscripts and one printed edition deploying the intermediary method (between copy-text editing and eclecticism) in order to provide scholars of logic with a refined text of the work. The significance of al-Jumal is attested by the fact that it was taught as part of the curriculum in northwestern Africa, and many expositions were written for it in this region. Although Khūnajī’s innovative ideas appears in his elaborate book, Kashf al-Asrār, a comparison between the two works reveals that the former is indeed an extended abstract of the latter. In fact, al-Jumal contains everything that appears in Kashf al-Asrār except for certain elaborations and objections raised by Khūnajī to others. Al-Jumal involves Khūnajī’s own views as well. Therefore, al-Jumal is a very succinct essay on important logical issues, serving as an introduction to logic and the rules of accurate thinking. It only includes the issues of definition and syllogism as part of arguments. In this essay, the author embarks on the core logical rules without going into preliminaries and without engaging in controversial problems. The method of textual criticism and an introduction of the manuscripts and copies: in the textual criticism of this book, I have deployed the “intermediary” method, relying on the following manuscripts:Two original manuscripts of al-Jumal both of which are close to the author’s time, and two other manuscripts of expositions of al-Jumal. “M”: the manuscript in Malek National Library, associated with Astan Quds Razavi, in microfilm no. 640, written between 1258 (657 AH) and 1268 (667 AH), and as it seems, it was proof-read by Khwāja Naṣīr al-Dīn al-Ṭūsī. “Q”: a manuscript of Jumal al-Qawā‘id [Outlines of the Rules] in Central Library of Astan Quds Razavi, no. 981. It was written in 1341 (742 AH) in Mecca. The manuscript is stamped as “precious.” “Sh”: a manuscript of Sharḥ al-Jumal [Exposition of the Outlines]. This manuscript also belongs to Malek National Library and was written in 1320 (720 AH). “A”: This is a very elaborate exposition of al-Jumal by Sayyid Sharīf Tilimsānī under Sharḥ Jumal al-Khūnajī fi-l-Manṭiq [Exposition of Khūnajī’s Outlines in Logic]. This manuscript belongs to Fazili Library in Khansar, available in Markaz Ihya’ al-Turath al-Islami (Center for the Revival of Islamic Heritage) in Qom. I did not regard this as an important alternative copy.

Today, spatial analysis techniques in Geographic Information Systems (GIS) are used in many researches in the social, economic, environmental and physical sciences. The ability to integrated levels analysis and the possibility of combining different layers of information is the advantages of using these techniques. The purpose of this research is to spatial analysis of the physical development planning pattern in cities of Markazi province using spatial analysis techniques.

The present paper is applied in terms of purpose and descriptive - analytical in terms of method. In this study, all enactments of Markazi Province infrastructure and urban planning committee between 2011 and 2017 were gathered. In order to analyze the spatial distribution of these enactments in the cities of Markazi province, the geographic information system spatial analysis has been used. In this research, three methods of Average Nearest Neighbor (ANN), High/Low Clustering (HLC) and Spatial Autocorrelation (SA) in statistical spatial analysis and Kernel Density (KD) estimation method were used to spatial show of the phenomena in continuous levels.

The results of this study indicate that the distribution of enactments at the provincial level has been clustered, which has led to the polarization pattern of the populous cities. Consequently, there has been a spatial focus and an increase in regional imbalances.

Ignoring regional capacity and the role of environmental factors in the planning is one of the most prominent results of spatial analysis of the enactments of Markazi Province infrastructure and urban planning committee in the current decade. Therefore, by creating a geospatial database at the provincial level and updating and monitoring it continuously and analyzing the development policies in the cities level appropriate to regional and ecological capability, one can step towards sustainable regional development.

Although Ibn Sīnā has been frequently introduced as a Peripatetic philosopher and the “Master of Peripatetic Philosophers” in the world of Islam, one might wonder if such a reading of his philosophy is absolutely correct. Undoubtedly, his major works have been written on the basis of the principles of Peripatetic philosophy. However, the question is whether one can find some indications of his departure from this school of philosophy in the same works. Ibn Sīnā neither remained a Peripatetic philosopher nor followed Peripatetic thoughts to the end of his life. Through coining the term “Transcendent Philosophy” for his own school and inviting the seekers of truths to follow it in order to have an accurate grasp of what they sought for, Ibn Sīnā added a completely new dimension to his identity. Finally, the Transcendent Philosophy reached its peak of development in Sadrian thoughts. Here, the author intends to explain the “transcendence of Sinian philosophy” and, at the same time, trace the roots of the principles of the Transcendent Philosophy in Sinian philosophy and highlight them in his works and words. Although the political occupations of Ibn Sīnā and his short life did not allow him to provide a new synthesis of such principles, he managed to pave the way for the creation of the Transcendent Philosophy by his successors.

Many disciplines owe their credit and validity to other sciences. Ilm al-Usul is a discipline of Islamic studies which owes its credit and validity partially to theology and its principles. A lot of theological rules have been used in various issues of legal and jurisprudential principles. The principle "God's actions are caused by motives" is a rational principle per se and it has been affirmed by verses 28 and 39 of Chapter al-Dukhan where the Quran says, "And We did not create the heavens and the earth and what is between them in sport. We did not create them both but with the truth, but most of them do not know." This study seeks to mention the opinions of theologians about the rule as well as those of the exegetes about the verses. Thereupon, the effect of those principles and verses on legal studies have been clearly mentioned and it becomes clear as to how far they have influenced the verbal discussions, rational concomitance, validity (authoritativeness) and practical laws in a way that it can be considered as one of the presuppositions of the affirmative foundations of the issues of Ilm al-Usul.