mohammadali vatandoost

Metaverse technology due to its features such as being stable and permanent, not limited in time and space, and breaking some of the laws of the physical world has been given special attention by technology companies such as Meta and Microsoft, these companies are trying to launch a large and extensive social network to transform Metaverse technology into a world beyond the real world in the future, that users in Metaverse with the identity of an avatar and the use of smart tools such as mobile, laptop, etc. interact with one another. In fact, in this digital world, people no longer use the Internet, but live in it, and with the characters they have created, they experience a variety of social, cultural, political and economic interactions more actively, and more efficiently than in the real world.
Metaverse is still in its beginning, and the definitions and descriptions of this world are constantly changing, so it still has a long way to go to understand what the “Metaverse” world really is and what it will have on human society. However, it can be said that Metaverse with extraordinary features, can transform the technological horizons in human social and interactive life and create a new life experience for its users that will keep them away from traditional and natural life. Humans can create in this world and live in parallel with the physical and objective world in the world they have created. No doubt, these effects are cultural, social, legal, ... It will be for humans.
In this new life, humans can form new families and live in new territories with the identity and genders of the self-made avatar. This kind of life is some of the concepts that we are familiar with in the physical and objective world, such as borders, family, gender, ethnicity, etc.
This is the only important consequence of the metaverse that will make the thinkers and researchers act wisely in the face of this phenomenon. Therefore, it is essential that thinkers try to understand the different aspects of this phenomenon and clear the path to enter and traverse this world for the governing organizations and users so that this technology can be used to flourish human talents and minimize its potential damages. One of the cognitive dimensions that should be explained in this field is the ontology dimension of this phenomenon, neglecting this important issue due to the widespread impact of the Metaverse world on human life in the near future is considered a great neglect.

Due to the novelty of the Metaverse world theory in the literature of today's society, there has not been much scientific research in this field and the same few available researches have either been explained in terms of computer science, economics and architecture, or due to the unknown and obscurity of some of its dimensions for the human sciences thinkers with a pathological approach. Therefore, investigating the cognitive and ontological aspects of this phenomenon from the perspective of Islamic philosophy can be an innovative approach to this problem.

This essay with an ontological approach and descriptive and analytical method explains the nature of the Metaverse world and technologies that are effective in achieving users' perception of this world and then analyzes the way and type of human perception of Metaverse world based on Mulla Sadra's view.
The questions that will be answered in this essay are as follows:What is the nature of the Metaverse world and which technologies used in the Metaverse world play a role in human perception?
What is the ontological analysis of the Metaverse world and its features based on Mulla Sadra's view?
According to the types of perception in Mulla Sadra's view, what is the type and manner of human perception in the Metaverse world?

According to the foundations of Sadra'i philosophy, the perceptible space for the user in the Metaverse is not an Illusion and imagination space for three reasons, but it is a real and external perceptible space, because what is perceived in the Metaverse is the source of external effects, secondly, the perceptible beings in Metaverse have their own objective, partial, and special existence, thirdly, according to the interactive characteristics of this space, the personal perceptions of each user in Metaverse are conceivable for other users as well, so it cannot be an illusionary world.
According to the foundations of Mulla Sadra's ontology and the characteristics of Metaverse, Metaverse is a "hybrid external credit" world, and the entities that make up this space are both true and credit combinations. Also, the entities that make up Metaverse have a real, objective and tangible existence and have an external, partial, and special existence. The Metaverse is a type of tangible being, because this world consists of a series of tangible and perceptible components and has length, width, and depth, such as graphic images having three dimensions, sound waves, etc.
Therefore, because the Metaverse is a credit combination and has no identity other than the identity of its components, it is perceptible by the senses, and what can be understood by humans from the world of the Metaverse are subtle substances such as energy, waves, etc. that complications and attributes such as color, size, etc. are added to them so that they become perceptible to humans. In the Metaverse, users interact with each other in real time, so time in this world has meaning and is in line with real time. This world, like other creatures in the natural world, has movement and change.
By analyzing the characteristics of the Metaverse, it became clear that the place of existence of the Metaverse world is the world of nature; because the existence form of the beings that make up this world is matter (subtle body) and they have other perceptible characteristics of the natural world; like being tangible, having partial and objective existence, having width, length and depth, occupying space and movement, etc. In the epistemological analysis of the Metaverse world, it was determined that what is comprehensible to humans in the metaverse is made by two technologies, virtual reality, and augmented reality, which in virtual reality is sent to the user from only one input source of comprehensible information, and the tools used for perception are by the user among the preliminary and background causes the foundation for the realization of perception in the world of Metaverse. But in augmented reality, information can be understood by the user from two input sources at the same time; the real world, which is understood by the five senses, and the world that can be understood by humans through special tools that are the basis and introduction for perception. In a natural way and through technologies, it is perceived through human senses, and perception in this world is of the type of sensory perception; what is perceived are computer-generated sensations; such as three-dimensional graphic images, and... of course, it should be mentioned that unlike the underlying causes in the real space that are outside the domain of human will and discretion, the underlying causes (computer processes) in the virtual space and Metaverse are formed in the domain of human agency and will and with his awareness. The user can change his and others' sensory perceptions based on determining the type of information data.
What is perceived from the metaverse under two technologies, augmented reality and virtual reality, is based on the philosophical foundations of Mulla Sadra, of the partial acquisition type of perception. When this partial perception is done by the visual and auditory senses, they are of the type of sensory perceptions, and the perception of the other three senses is of the type of imaginary perception.
But another perception also occurs for users in the metaverse, and that is the perception of a user's personal imagination, which is transformed into an external reality by the computer and becomes perceptible to the individual and other users. These perceptions are the type of perception of forms and partial meanings, with the user's imagination; the imagination creates new images with the help of imagination, according to the will of the user, and these images are recognized by artificial intelligence and become sensations in the metaverse, where the visual and auditory perception of these "imaginary sensations" are of the sensory perception and their perception by the senses of smell, touch, and taste. And inner senses are of the type of imaginary perception.

According to the opinion of well-known jurists, a criminal who commits a crime outside the Sacred Mosque (Masjid al-Ḥarām) in Makkah and then takes refuge in this holy place, is subject to Islamic treatment and is immune from punishment as long as he/she resides in the holy shrine. The important question is raised whether it is possible to extend the ruling of “criminal immunity for criminals who reside in the Sacred Mosque” to other holy shrines as well or not. In response to that, some jurists consider holy shrines to be the same as the Sacred Mosque and cite four reasons to prove their claims, but another group does not accept the association of other holy shrines with the Sacred Mosque. In this regard, they citing to this evidence that “there is no special reason” and “adhering to the principle.” Using the descriptive-analytical method and with a critical approach, this study strengthens the second group’s point of view and analyses and criticizes the first group’s point of view. Therefore, in the end, the conclusion has been reached that the view of the second group is correct. But, if the immunity of criminals who take refuge in the Sacred Mosque is based on the security of the shrine, as the religious texts clearly state this matter, due to the existence of a special text (naṣṣ) regarding the security of the Holy Shrine of Imām al-Ḥusayn’s (ʻa), only this holy shrine can be associated with the Sacred Mosque and not the other holy shrines.

“The Rule of the One (Qāʻîdâh Al-Wāḥîd)” regarded as one of the fundamental philosophical rules, which is not only directly or indirectly connected with several philosophical issues about God, cosmos, knowledge and so on, but also some thinkers have used it in other sciences such as Physics (Ṭâbīʻîyyāt) and Jurisprudence (Ûṣūl al-Fîqh). Although historically rooted in ancient Greek philosophy, the Rule of the One, like other philosophical rules, after the introduction of the Science of Philosophy into the Islamic world, was dealt with by Muslim philosophers. The Rule of the One indicates that from a one simple cause only one effect is produced. The Muslim philosophers have often used this rule to explain how creatures are produced from a one supreme cause. However, this rule in that is related to God and His agency, can be considered as a Kâlāmī (theological) problem. Hence, most of Mûtâkâllîmūn (theologians) have discussed on it in their writings.In spite of the significance of this rule and its several usages in real and conventional sciences, the Muslim thinkers don’t agree on it. So, in discussing on the Rule of the One, some Muslim philosophers, such as Ibn Sīnā, Sûrâwârdī and Mûllā Ṣâdrā, using the foundations of their philosophical systems, not only have accepted and proved this rule, but also have employed it in their philosophical views. But many Mûtâkâllîmūn (theologians) and mystics and even some philosophers have not accepted this rule, and consequently, have criticized it. Apparently, no book has been written about this rule by the early Muslim thinkers, but in the writings of the later Muslim thinkers, there are many works related to this rule. Of course, as far as I have searched, in most of these works, their authors have tried to criticize the Rule of the One, and in a few works, this rule has been defended. Since the acceptance or rejection of the Rule of the One has very important implications for the philosophical epistemological and cosmological issues, and many philosophers’ belief in this rule has been one of the main causes of the criticisms of the opponents of philosophy against the Muslim philosophers, it is necessary to classify, analyze and evaluate the criticisms arisen against this rule in order to respond to them, based on the foundations of Transcendent Philosophy. After classifying and examining the philosophical criticisms arisen against the Rule of the One, it was found out that, in general, these criticisms either have arisen from denying or rejecting one of the philosophical foundations of this rule (Kâlāmī (theological) criticisms) or from considering this rule as incompatible with some other philosophical rules (philosophical criticisms). In this paper, I have tried to classify, analyze and evaluate, by a descriptive-analytical method, the philosophical criticisms arisen against the Rule of the One. The findings of this paper show that these criticisms can generally be classified in two main kinds of criticism: the first kind is related to the criticisms which have been arisen against the reasons for the Rule of the One, and in which those reasons have been considered as insufficient for proving this rule; and the second kind is related to the criticisms which, apart from the reasons for proving the Rule of the One, have considered this rule as incompatible with some other philosophical rules.According to what has been discussed in this paper, it can be said that   For some contemporary scholars of philosophy, the Rule of the One is incompatible with some philosophical doctrines, such as “The Simple Reality’s being All theThings”, “The particular and immediate knowledge of God to things”, “The soul’s being, in its unity, all its faculties”, “The simplicity of the essence of Necessary Being”, “The immediate relation of the existents with the Necessary Being”, and “God’s being the Willing”. 2. Some other scholars of philosophy, taking a historical approach to the Rule of the One and its origin in Greek philosophy, believe that this rule is confined to the natural causes. They argue that Muslim philosophers, such as Ibn Sīnā and Mûllā Ṣâdrā, should not applied this rule to the Divine agent, especially to the Necessary Being.3. Some others, emphasizing on some philosophical doctrines such as “the absence of necessary concomitance between the conceptual multiplicity and the extensional multiplicity” and “the possibility of analyzing a simple essence into various concepts”, consider the production of many effects from a one simple cause as possible, and thereby, criticize the Rule of the one.4.Finally, Some other scholars, based on some philosophical foundations, regard the essence of Necessary Being as the Comprehensive of all the Attributes of Perfection, which implies the possibility of inclusion of the multiplicity of existential perfections in a simple essence. At the end, I have concluded that in most of the philosophical criticisms arisen against the Rule of the One, we can see two kinds of error: “the confusion between the Concept and the Extension”; and presenting an incorrect and inaccurate image of the philosophical premises of the Rule of the One, such as “the principle of congruence”, “the impossibility of production of the simultaneous effects from a simple agent”, and “the necessity of differentiation between cognitive and objective multiplicity”.

Feeling loneliness is an undesirable mental state that stems from the feeling of not being in a relationship with others. The experience of loneliness is a common occurrence among people. On the other hand, according to some Quranic commentators, this psychological mechanism can be repelled and eliminated by creating interest and connection with God, and this pathological internal matter can be controlled by pursuing and confronting it seriously. The present study, with a descriptive-comparative method and with the help of library data, evaluates the opinions of some psychologists based on religious teachings and, by comparative comparison, seeks and finds a solution in this regard. According to the findings of this study, a group of preventive strategies has been presented and its coping strategies have been described in two groups: “bodily-physical” and “psychic-spiritual”. The first group introduced two types of solutions and the second group introduced four types of solutions. With this study, it is possible to confirm some aspects of psychology and religious teachings directly and directionally and emphasize their non-interference, but their complementarity and complementarity with each other

There are laws in the system of creation which are called "divine traditions" in religious and Qur'anic custom. One of the most important divine traditions that plays an essential role in guidance and misguidance and is applied to human beings is the tradition of decoration. The tradition of decoration is called a tradition in which things (whether action, speech, etc.) appear beautiful in the eyes of human beings in a way that the person is fascinated by it. The tradition of decoration can be divided into two categories, absolute and restricted, towards the people of truth and falsehood. Also, since the tradition of decoration has a fundamental role in the guidance and misguidance of human beings, and also considering that this tradition is attributed to Satan and God Almighty in some verses of the Qur'an, it has given rise to doubts. In the present study, the flow of the tradition of decoration about the false has been studied and analyzed in a descriptive-analytical manner with an approach to answering doubts and emphasizing the process model. In the end, it is concluded that the tradition of adornment towards the false ones is the result of their own will and behavior, and the result of other divine traditions such as the tradition of "guidance, preaching and warning, will and authority, feedback of actions and relief".

A major problem introduced to the contemporary Islamic philosophy by ʿAllāma Ṭabāṭabāʾī is whether propter quid demonstrations (al-barāhīn al-limmiyya) can be deployed in philosophy. ʿAllāma Ṭabāṭabāʾī’s account has given rise to two responses by contemporary scholars of Islamic philosophy: some have endorsed and defended his view, and others have criticized the account. In this article, we draw on a descriptive-analytic method and adopt a critical approach to assess the two responses. We conclude that, notwithstanding its novelties, ʿAllāma Ṭabāṭabāʾī’s account rests on problematic grounds. Moreover, it is founded upon a redefinition of demonstrations propter quid and quiatic demonstrations (al-barāhīn al-inniyya), which go against the common conception of these demonstrations in Islamic logic.

The issue of the incarnation of deeds is one of the most important issues regarding the resurrection, which has been mentioned and emphasized in religious teachings and has been discussed by many thinkers, including theologians, philosophers and mystics. Meanwhile, Sadra’s mysticism and wisdom believe in the existence of an objective and formative relationship between human actions and reward and punishment. The present study, based on the views of Seyyed Haidar Amoli as a representative of mysticism and Hakim Sabzevari as a representative of transcendent wisdom, in a descriptive-analytical manner, seeks to discover the similarities, differences and the extent of transcendent wisdom from mysticism. In the end, it has been concluded that what and how actions are embodied from the point of view of both thinkers expresses a truth, and the view of transcendent wisdom is not a part of the mystical view. What is certain is that in interpreting this rule, mysticism refers to the objectivity and presence of human actions in the existential levels, and Sadra’s wisdom emphasizes the causality and emergence of the properties of the soul in different existential levels through argumentative interpretation and rational innovations.

The issue of Imam's infallibility is one of the important theological issues that has been discussed among Muslim theologians with two main approaches. Many Shiite theologians are in favor of a maximalist view of the extent of the Imam's infallibility, and some believe in a minimalist approach. Some contemporary thinkers such as Modarresi Tabatabai, Kadivar, Soroush and Salehi Najafabadi, with a historical view of Shiite beliefs, follow a minimalist approach and believe that the first group's belief in the infallibility of the Imam has no background in the time of the Imams, but a view The maximum to the extent of Imam's infallibility has been created under the influence of external intellectual currents such as Ghalyan. The main reason for these people in proving the claim is based on mentioning historical evidence about the view of the companions of the Imams (AS) and tries to show that in the view of the companions of the Imams (AS), the Imams do not have infallibility and any maximum view of the infallibility of the Imam is denied by them. . In the present study, an attempt has been made to evaluate and analyze the views of contemporary modern thinkers about the infallibility of the Imam based on narrations and historical evidence and in a descriptive-analytical manner and with a critical approach. In the end, it is concluded that based on the narrations and historical evidences of the time of the Imams (as), the maximum view of the infallibility of the Imam is

What revelation is and how it is revealed are of the important issues that has long drawn the attention of Muslim thinkers. Among these, the semantics and ontology of revelation based on its Qur'anic applications are of great importance. The present paper has tried to answer the question: What are the Qur'anic applications of revelation based on the two axes of collocations and succession  , via using a semantic and philosophical approach and some principles of transcendental wisdom. Are these applications verbal or spiritual? If it is of the spiritual common type, what is the difference between the instances of revelation? In the end, it is concluded that the various applications of revelation in the verses of the Qur'an are conceptually of a common spiritual type and in terms of an example of a skeptical difference. In this regard, the revelation revealed to the Prophet is not conceptually and naturally different from the revelation revealed to non-prophets, including humans and other animals such as bees, but their difference is existential and is of a skeptical difference. Of course, it is worth noting that the revelation revealed to the Prophet is the highest degree of revelation and cannot be considered as inspiration and instinct at the same time.

One of the issues that is emphasized in religious teachings is the issue of intention and its place in human happiness and misery. In some narrations, one's intention is considered as a criterion for valuing human beings, and is superior to action. In the present article, an attempt is made to re-read and analyze the term intention in the religious teachings and transcendent wisdom with a philosophical approach and in a rational and narrative manner. In this regard, first a brief report on what is intention and its place in verses and hadiths is presented and then based on the principles of transcendent wisdom, what is intention, is philosophically and ontologically analyzed. The result of the research is that "intention" is not equal to mental imaginations and mere beliefs, but is a psychic state that occurs in the soul after the formation of belief, decision and determination on the action. In other words, intention is the result of a set of human insights and beliefs that arise in the human soul after the formation of shape and personality, and before the issuance of verbal actions.

When referring to some verses of the Qur’an such as Zumar 68, we come across the term sa’eqa “swoon”, after the trumpet is blown; it encompasses all what there is. According to sound traditions such as that narrated from Imam Sajjad (PBUH), sa’eqa means death and it encompasses all beings corporeal and incorporeal such as angels.In his research through a traditional and rational method and adopting a philosophical and theological approach, the author tries to critically analyze how death might happen to incorporeal beings. Taken for granted that death is identical with sleep as per religious doctrines analyzing the characteristics of sleep, the author goes to explain how incorporeal beings die according to the principles of transcendent theosophy. The conclusion drawn is that the imaginal (methali) beings die when their ontic and cognitive ties are disconnected from their imaginal bodies which promotes them to a higher stage of existence. Death for the incorporeal beings means the termination of their self-awareness which as per religious doctrines is rephrased as cutting one-self from everything but God and in mysticism is termed as annihilation.

Knowing different  aspects of holy Prophet Muhammad is one of the foremost duties in the Islamic doctrines. One of those aspect is his presence prior to the creation of nature. In their research, the authors have tried to explain the issue in the light of traditions mentioned the point directly or indirectly. They have made use of descriptive-analytic method and of general principles of philosophy, too. The outcome is that Muhammadian true and inner entity is identical with the First Intellect. The particular relation between the body of holy Prophet and the First Intellect is similar to that between natural body of ordinary people to their rational soul. Then in later stages, come the inner entities of holy Ahlulbeit in a hierarchical line with holy Prophet. There are exclusive ties among those inner entities and Ahlulbeit’s physical bodies.

The principle of monotheism in the knowledge of the word, which is responsible for proving, explaining and defending the principles of belief, has a special status as the fundamental principle. The importance of monotheism as an underlying principle is to a degree that is the basis of religious teachings. Among the various meanings of monotheism, what is emphasized in religious teachings and which is the basis of the invitation of the prophets is monotheism. In this article, the rational arguments of Muslim philosophies have been discussed and evaluated in the demonstration of monotheism.The principle of monotheism in the knowledge of the word, which is responsible for proving, explaining and defending the principles of belief, has a special status as the fundamental principle. The importance of monotheism as an underlying principle is to a degree that is the basis of religious teachings. Among the various meanings of monotheism, what is emphasized in religious teachings and which is the basis of the invitation of the prophets is monotheism. In this article, the rational arguments of Muslim philosophies have been discussed and evaluated in the demonstration of monotheism.

Theology (Kalam) is one of the Islamic intellectual sciences that has had proponents and opponents in Islamic sects since its inception. After compiling theological books, some agreed with this science and explained it, and some opposed it and criticized it. The Salafists, following the People of Hadiths (Ahl-alhdith), based on the extreme traditionalism and because of abandonment of rational reasoning, disagree with theology and consider it as a cause of damage and misguidance. Some of the most important arguments of the Salafists in denying and opposing theology are the avoidance of pious predecessors from the theological topics, prohibiting of Companions and Successors (Sahaba and Tabieen of the Holy Prophet) from dealing with theology, considering theology as heresy, its including superstitious, false, and even blasphemy, and the incompatibility between the results of theological discussions and Quran and tradition. The present study critiques and evaluates Salafi arguments and reveals their weaknesses through a documentary and critical analysis method. The arguments of the Salafists are typically fallacious and contradict the Qur'an and the tradition, as well as the manners of the companions, Successors, and other Islamic scholars. The Salafi view has bitter consequences such as the illegitimacy of other sciences and the rejecting of the value of intellectual and instrumental sciences, as well as a kind of exclusivism and absolutism about the understanding of the people of the first three centuries of the Islamic world.

“Limits of hijab” is among the important issues that has been widely discussed in recent years, and the extent of hijab in the Islamic texts is one of the topics related to it. Mr. Mohsen Kadivar is one of the modernists who has addressed this issue in a series of lessons and sessions on hijab and has published his views in a piece of writing entitled “Reflection on the Issue of Hijab”. He believes that although the texts of narrations point out the limits of covering, it is not possible to obtain the limits of women’s covering from the appearance of the Quranic verses on hijab, and these verses only emphasize the preservation of chastity and women’s covering. In this article, his point of view has been studied and evaluated using the analytical-critical method. Finally, it has been concluded that the verses of the Quran imply the maximum covering of women, and the claim that they emphasize the limits of womenchr('39')s hijab is incorrect.

One of the most challenging topics in mystical education is the need of the seeker for a teacher and its necessity in mystical behavior, but the great mystics for some reason have refused to provide scientific and argumentative discussion in this field. Despite the importance of the issue, the functions a teacher can have in training the seeker have not been sufficiently explained and analyzed. Among Muslim mystics, Jalaluddin Mohammad Rumi, by accepting the principle of master-centeredness in conduct, has given a mystical explanation of the dimensions of such issue. In the present study, an attempt has been made to extract more than sixty verses related to the issue from different chapters of Masnavi to describe Rumi’s view on the necessity of a teacher in the mystical journey in the cognitive and behavioral dimensions by the descriptive-analytical method and by analyzing the content of verses. Based on the findings of this study, four functions of the teacher in the cognitive dimension, namely, knowing the path and destination, recognizing obstacles, diagnosing detective and intuitive events, and recognizing the difference in seekers’ structure were identified. Also, five functions in the behavioral field, namely, the care for promotion to higher levels, speeding up and facilitating the journey, the effect of the teacher’s inner guardianship, removing obstacles, and eliminating possible harms due to the absence of a teacher were categorized. Based on the results of this study, it is impossible to achieve all such factors according to Rumi without the guidance and support of a teacher.

The discussion of divine attributes considered as one of the important philosophical and theological topics. There are various views among Islamic thinkers about divine attributes. Among Islamic narrations, the words of Imam Ali (AS) are of great importance and value. In the present article, the words of Imam Ali (AS) in the first sermon of Nahj-ul-Balagha has been expressed in descriptive-analytical methods and the rational approach of Imam (AS) in explaining and proving the divine attributes has been extracted. In the end, has been concluded that he has used the adjective "God is infinite" in proving the positive attributes and the adjective "the limitation of creatures" in denying the negative attributes. Also, in some cases, by using the rule of "knowing things with their opposite", they have proved the opposite of the attributes of creatures to God. The most important attributes that Imam Ali (AS) has explained are:"Absence of composition in God", "Monotheism", "Sincerity or denial of superfluous attributes", "Being old", "Creator without need of tools", "Aware", "Unique", "Knowledge before creation", "Creator without need of "Pattern", "Creator without the need to think", "Surrounding beings", "Knowledge of beings".

In this research, the author has tried to rewrite the philosophical proofs of God's existence and His essential attribute in a new way. At the first step, some necessary preparations about discussing God and ways of God proving have been raised and in the second step, God's Existence has been proved by the intellectual argument using causal principle. And in the third step, based on the proved conceptions, other concepts that refer to God's attributes of perfection have resulted from the previous premises. First, the attribute of "self-sufficient" has confirmed, and then through analyzing the concept of "self-sufficient" the quality of "infinite" is proved for God and also in the following some attributes like "unified", "simple", "absolutely perfect", "knowledge", "essential will", "power" and "life" are authenticated. This method can be named as "transition from implicants to obvious requirements" because if the prior attribute is proved in this way the next attribute could be achieved only through analyzing and giving the correct concepts.

In this article, with the descriptive and analytical method and philosophical approach, the ontological and epistemological foundations of self-purification and its necessity have been extracted and analyzed based on the principles of transcendent wisdom. At the end of the paper, it is concluded that after the human being has fallen out of the supernatural world and its beginnings in the natural world, there has been a kind of existential dependence on the material and abstract world for man. This dependence causes man to become attached to the material world and beyond. If man's attachment is not in the path of moderation, extreme attention is drawn to the material world, and then man departs from pure nature, and extreme attachment to the natural world is found. Accordingly, the purification of the self is "the entry of man into moderation" and "the right conduct of his attachment to the world of nature and the supernatural." This study is an example of applying the philosophical foundations of transcendent wisdom in the field of ethics.

What is called "exaltation" in this article is the argument that Ibn Taymiyyah has made in his books about the repentance of the prophets and their innocence from sins. According to this argument, the prophets were not innocent of their sins and always prayed to God for their sins. According to Ibn Taymiyyah, this repentance does not contradict the position of the prophets and does not cause their dignity to be diminished, but such repentance leads to the elevation of their position; Because God Himself has commanded repentance and called Himself repentance. In the present study, attempt to evaluate Ibn Taymiyyah's view on the truth of the prophets' repentance from sins by a descriptive-analytical method and with a critical approach. In the end, it is concluded that his view is inconsistent with such things as: the truth of repentance, the consensus of scholars, and explicit verses of the Qur'an.

Abstract In this paper, by virtue of the inquiries made into the narrative and interpretive sources, it has been concluded that the concept of "Tablet of Elimination and Affirmation" is a newly emerged notion which has not its roots in Qur'an and narrations; rather, based on the authoritative narrations, it is indeed the Mother of the Book or the very "Preserved Tablet" which becomes the container for elimination and affirmation; and the word "well-protected"(register), as attested to by Qur'anic verses, does not refer to protection from change; rather, it refers to immunity to sight and touch of those not admitted to the divine threshold. By virtue of the conclusion reached, the famed view that prevails among Islamic scholars regarding "Tablet of Elimination and Affirmation", becomes subject to momentous change and in light of this, "the Preserved Tablet" also becomes embellished with a new strand of interpretation.

Having adopted an interpretatio-narrative approach, this paper investigates Allameh Tabatabaei’s inferences about the preserved divine memory and its related topics such as divine treasuries and some features of this divine memory such as its attribution to being wise. In accordance with verses and narrations, preservation of this divine memory means immunity of the Quran’s transcendental reality from theft, manipulation and witness of the outsiders to the sight of God and it does not mean it is protected from change. Also, the adjective “hakim” in verse 3 and 4 of Az-Zukhruf is not related to the degree of the preserved divine memory but it describes this Quran which is revealed in Arabic language and the expression “Mafatih Al-Gheyb” which is mentioned in the beginning of verse 59 of Al-An’am is the plural of “Miftah” with the meaning of key and there is no dichotomy between Mafatih Al-Gheyb in the beginning of the verse and the “clear book” at the end of the verse; however, in accordance with Quranic and narrative evidences, one can say that the beginning of the verse is a detailed summary given at the end.